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From the Library of 


Professor Benjamin Breckinridge Warfield 


Beyueathed by him to 
the Library of 
Princeton Theological Seminary 


BY /OL «AL FSO LOY2Z 
Fulton, John, 1834-1907, 
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INDEX CANONUM 


THE GREEK TEXT 


Be ENGLISH TRANSLATION 


AND 


A COMPLETE, DIGEST 


OF THE ENTIRE CODE OF 


CANON LAW 


OF THE UNDIVIDED PRIMITIVE CHURCH 


WITH A DISSERTATION ON THE SEVENTH CANON OF EPHESUS 
AND THE CHALCEDONIAN DECREE OF DOCTRINAL LIBERTY 


Wien 
BPO N PUL TON,. DD. ‘hbase 


THIRD EDITION 


NEW YORK 
TH O.MEA) Sin ET OAS Ky R: 
2 AND 3 BiBsLE HOUSE 


1892 


ENTERED according to Act of Congress, in the year 1883, bP 
JOHN FULTON, 
In the Office of the Librarian of Congress, at Washington, 


Che Carfon (press 
171, 173 Macdougal Street, New York 


TO 


THE RIGHT REVEREND HENRY C. POTTER, D.D., LL.D. 
BISHOP OF NEW YORK 
THIS MANUAL OF PRIMITIVE CATHOLIC LAW 
IS NOW 
BY HIS PERMISSION 
REVERENTLY AND AFFECTIONATELY INSCRIBED 
BY 

HIS GRATEFUL FRIEND AND LOVING PRESBYTER 


JOHN FULTON 





COM EN TS. 


FRONTISPIECE :— eat 
PLAN OF AN ANCIENT CHURCH ... ...........- Opposite Title. 
PREPACE TO-THE THIRD EDITION 2...02.00. x 


- PREFACE TO THE SECOND EDITION, Contatn- 
ING A DISSERTATION ON THE SEVENTH CANON 
oF EPHESUS, AND THE CHALCEDONIAN LAW OF 


PGOCVRUNA TMB RES.) lecices ae OR ec oma cae ale 
PREFACE TO THE FIRST EDITION........ XXVII 
INTRODUCTION. 

CHAPTER I—THE PROVINCIAL SYSTEM OF THE ROMAN 

ROE TR rere eoresiae siete chante atansescrelokatersrelnisiere wrateratetay oto 13 

CHAPTER IL—THE CLERGY, OFFICERS, AND RELIGIOUS 

ORDARA LENGE Se © MUR CH icclee «0.0 ocie/a stele eter ie eleieiotent « 17 
“CHAPTER III.—ANCIENT CHURCHES, AND THE APPOINTED 
STATIONS OF THE VARIOUS CLASSES OF THE LAITY.... 35 


CHAPTER IV.—PARISHES, PROVINCES, AND DIOCESES OF 
PELE © IOC Hie Meet) cea e tae iaheroval a ele'g3 hd taralo fora eieavarche tess eter 42 
CHAPTER V.—HISTORY OF THE COUNCILS OF THE CHURCH 
TO PACS DD ice Alesis cise ech vido asa: ny ayer trae alo erdtete lerete are iene Re ree 51 


THE APOSTOLICAL CANONS......ceceeesseeeeeese- Bl 
GENERAL COUNCILS. 


Nica@a :—SyNODICAL LETTER.......... Wiehe deisa ete eatne ates air ete 
Asoc, (C1511 01 DRO SIRERE ICCC Cac Oce uO OL OUOSGO ae a 119 

CANONS IR adisicist =o asesacere cvectleanpetcetoeiohe slerepererAaiete 12 
CONSTANTINOPLE :—THE CREED.........2cc0.sceeescceees 137 
LETTER TO THE EMPEROR............ 139 
CRINONBER Siersracaietonttercosictan sve rerere orci 141 
HPEESUS::— ENCYCHICAT) LETT ccraierse sacielelcicicieies'e a> 151 
CANONS); stoafclerr teem stebale asta rains Pale avarte er orase ate 1538 
EPISTLE RESPECTING EUSTATHIUS............. 161 
CHALCEDON :—DEFINITION OF FAITH......-....00.22005 wae AGU 


CANONS yee stiett tie aaceae <ie Wetreve CCC I 


vill CONTENTS. 


PROVINCIAL COUNCILS. a 
JAINGY RAY (OA NON a5. asc c/olelsrenie le siete» elelelesielets sieve clevsiicisieeie/aiers 199 
INTO - OATS AT EVAN: — CAIN ONEieicisiciersie\e stalerelalercis'e eiaveleisretacveleleavelors 213 
GANGR AC SYINODICAT: sLsEOU TIGR «0:0 c.s1s/ehs's/c?areieie's{eicieteleiaisin tals ols 219 

CANONS orice cistbetetataalelalonielstelefevotorslnvelelerelatnatets teres 223 

IOSTRCRTED ole eicksistesiatal e/a otelelaictsie! stale chetere sinters) =1-i= 229 

ANTIOCH :— SYNODICATI LHTTER 2... «\cs/c\elesils elcls 0/sc/6 © sis)ola -in= 231 

WAN ONS crceictecieletsie oiereie eleleisteta casrcielelerelajetehetl ote 233 

LAODICEA :—CANONS. .....-cccccsesccccccecs Sooo choonancc 251 
DIGEST OF THN OANONG.), 2.0 oe ee 273 


INDEX TO THE INTRODUCTION, 222) eicsnnacs'aesr ane 


PREFACE TO THE THIRD EDITION. 


T was with some surprise that the compiler of this volume 
learned from the publisher, some months ago, that the 
Second Edition had been exhausted. 

In issuing this Third Edition he avails himself of the 
opportunity to correct a few typographical errors which had 
escaped his observation, and to which his attention was kindly 
called by the Right Reverend Dr. Davies, Bishop of Michigan. 
He has thought it proper to retain the Dissertation on the 
Seventh Canon of Ephesus and the Doctrinal Decree of 
Chalcedon, which appeared in the Preface to the Second 
Edition, nothwithstanding that he has recently endeavored to 
enlarge and popularize the same argument in the “Charlotte 
Wood Slocum Lectures” for 1891.* 

When this work was published twenty years ago, the 
writer felt sure that a fearless and unbiassed investigation of 
the historical documents of Christianity would discover a 
mine of inexhaustible wealth for all the uses of the Church. 
He did not look, however, for the marvellous development of 
the historical spirit which has so preeminently illustrated the 
course of ecclesiastical studies in these later years. He can 
hope for nothing better than that this small contribution to 
the documentary study of Church History may continue in 
some degree to assist in fostering the love of historical research 
in those who are hereafter to be leaders in the progress of the 
Church. 

It is becoming that the writer should here renew his 
acknowledgments to the eminent divines, whose aid was 
freely given when this work was first published, the Right 


* “The Chalcedonian Decree: or Historical Christianity, Misrepresented by Modern 
Theology, Confirmed by Modern Science, and Untouched by Modern Criticism.” New 
York: Thomas Whittaker. 


og PREFACE TO THE THIRD EDITION. 


Reverend George F. Seymour, 8.T.D., LLD., Bishop of 
Springfield, and the late Reverend John Henry Hopkins, 
“od WDE 

Dr. Hopkins, throughout his long and strenuous life, 
labored with unflagging zeal for the historic faith, “as defined 
by the Undisputed General Councils”—a happy phrase, which, 
as he loved to tell, was coined for the First Lambeth Confer- 
ence in 1868 by no less a man than Dr. Pusey. For the 
historic order of the Church he stood like adamant, knowing, 
and none knew better than he, that the historic ministry can 
be “locally adapted ” to all possible necessities. Many a truth 
that was considered startling when it was first uttered by Dr. 
Hopkins, thirty years ago, in the columns of The Church 
Journal, he lived to see accepted as an ecclesiastical maxim 
by another generation. Per aspera ad astra! John Henry 
Hopkins fought a good fight, and he enjoyed it. He finished 
a long course of usefulness. He kept the faith. He is at rest. 

Dr. Seymour, too, has served the Church historically, not 
only as a Professor of Ecclesiastical History in the General 
Theological Seminary, but also in the wider and more im- 
mediately practical sphere of the episcopate. When he was 
first elected to the Bishopric of Illinois in 1874, that great 
State had but one single diocese. Now, it has a Province, 
slightly, but for the present perhaps sufficiently, organized, 
on the old historic model, with Bishops enough to continue 
its own succession under the Nicene canon. The work of 
the Bishop of Springfield has so grown as to require the “local 
adaptation” of a Coadjutor Bishop. May it be long before 
the Coadjutor becomes the successor of his Diocesan! 

While these lines are being written, a report comes of the 
serious illness of the Reverend and venerable Dr. Schaff, of 
Union Theological Seminary, who was pleased to write a Pre- 
fatory Note to the Second Edition of this work, commending 
it in no cold or perfunctory way. The time has not yet come 
to recount the magnificent services of Dr. Schaff to historical 
Christianity. May the years be many before his work is 
closed. 

JOHN FULTON. 


Divinity ScHooL, PHILADELPHIA, 
July, 1892. 


PREFACE TO THE SECOND EDITION. 


CONTAINING A DISSERTATION ON THE SEVENTH CANON 
OF EPHESUS AND THE CHALCEDONIAN DECREE 
OF DOCTRINAL LIBERTY.* 


A® an introduction to this Second Edition I might be 

content to say that the corrections of the First 
Edition which have been found to be necessary after ten years 
of continuous use amount to no more than the change of a 
dozen words, and the alteration of a few lines in a single 
paragraph. Such a statement would be strictly true, but it 
would be very far from telling the whole truth ; for, though 
the number of necessary corrections has proved to be much 
less than could have been expected in the First Edition of 
such a work, their importance is exceedingly great. Most of 
them occur in the translation of the Seventh Canon of Ephesus 
and the Definition of Chalcedon, and are directly connected 
with no less important a subject than the extent and limita- 
tions of authoritative doctrinal teaching in the Church of 
Christ. The pretentions of Rome on the one hand, and the 
investigations of science and of criticism on the other, are 
compelling men to inquire with eager earnestness whether the 
Catholic Church itself has never set a limit to its own right 
of definition, and whether Christianity has ever made itself 
responsible for the philosophical theories with which scientific 
discovery and critical research are in open conflict. Now the 
truth is that the limitations of authoritative doctrinal teach- 
ing in the Church of Christ were long ago determined in the 


* The substance of this essay was printed, though not published, in June, 1882. 
At that time Canon Bright’s ‘* Notes on the Canons of the first Four General Councils,” 
and the third volume of Bishop Hefele’s “ History of the Councils of the Church from 
the original Documents,’ had not appeared. I trust it is not inconsistent with 
becoming modesty to say that, after a careful examination of these two learned 
works, I have found no sufficient reason to change even the details of the argument 
herein presented, 


xu PREFACE TO THE 


most emphatic and unequivocal way; and it is a fact which 

mere inspection will verify, that, with the Catholic Faith, as 

it was then authoritatively defined by the Catholic Church, 

not one fact which science or criticism has yet proved, or 

ever will prove, can by any possibility conflict. I shall be 

pardoned, I trust, for saying that the succession of causes 

and events which led to that important act has not hereto- 

fore been presented with the exactness which its far-reaching 

significance demands. Indeed, the connection of these suc- 

cessive incidents with the cardinal fact on which the whole 

question of the scope and limitations of authorized Catholic 

doctrine hinges, seems to me to have been strangely ovei- 

looked. I therefore avail myself of the opportunity afforded 

by the present occasion to narrate the interesting series of 

incidents which I have been compelled to consider while - 
engaged in a critical review of the language and history of - 
the two important documents to which I have referred. 

I. When our Lord Jesus Christ declared that the gates of 
hell should not prevail against His Church, that promise can-_ 
not be understood to mean less than this, that however indi- 
vidual men or particular Churches might err, the whole 
Catholic Body should not err in any matter of faith. Hence 
we must conclude that Definitions of Faith carefully elabo- 
rated by Councils and afterwards approved by the consent of 
the whole Catholic Commonwealth are infallibly true. If 
they were not true, the gates of hell must have prevailed 
against the Church of Christ, contrary to His promise. 

Again, when our Lord promised that the Holy Ghost whom 
He was to send from the Father should guide His Church 
into all truth, it is very clear that He did not mean all sorts 
of truth ; such, for example, as scientific truth or historical 
truth. Neither did He mean every sort of truth connected 
with religion, as, for example, the exact date and the author- 
ship of every book of the Holy Scriptures. Nor did He mean - 
every sort of truth concerning God, as, for example, how God 
creates. And most assuredly He did not mean all sorts of 
truth concerning the operations of divine grace through the 
workings of the Holy Ghost; for these things the Lord Him- 
self declared to be like the wind blowing whither it will— 
recognizable, but not definable. What our Lord meant could, 
in reason, have been simply this: that the Holy Ghost should 


SECOND EDITION. xiii 


guide the Church into all necessary and essential truth; and 
manifestly the very highest function of the Church as a teach- 
ing body, guided by her Divine Inspirer, would be to declare 
what is the necessary and essential truth of Christ, as dis- 
tinguished from all other truth, whether scientific, historical, 
critical, philosophical, or even theological. Now if it were a 
fact that the Catholic Church of Christ had not only declared 
what the essential verities of the faith are, but had positively 
forbidden any minister of any rank to set forth anything 
different as true, or anything else as necessary and essential ; 
if it were, furthermore, a fact that, for her own protection, 
the Catholic Church had been compelled to set forth the 
ipsissima verba in which alone the essentials of the faith might 
be authoritatively expressed ; and if it were a fact that, from 
the time when this was done and its value tested, God’s wise 
providence made it impossible that one single additional defi- 
nition of faith should ever be made by the united voice of the 
Catholic Church, it seems to me that, unless Christ’s promise 
has failed, and unless the gates of hell have prevailed against 
His Church, we need be at little pains to ascertain what are 
the essential verities of the Catholic Faith. And these three 
things are true, as I proceed to show. 

II. (1). Nothing could be more strikingly in contrast with 
the dogmatical recklessness of assertion exhibited by Churches 
and by individuals in later centuries than the cautious reluc- 
tant with which the primitive Church suffered itself to be 
compelled to express the verities of the Faith in scientific 
terms of theological definition. No definition of any article 
was ever volunteered in advance of some imperious necessity. 
At first the formula of Holy Baptism was the only Formula of 
Faith, and its meaning was set forth, not in terms of scien- 
tific theology, but in the looser terms of popular teaching. 
As there seems to be little doubt that the briefest possible 
abstract of the story of the gospel was reduced to writing at a 
very early day, and was afterwards the basis of the three 
larger Synoptical Gospels, so there is little doubt that the 
formula of Baptism was gradually expanded for catechetical 
purposes into short Creeds, of which the form known as the 
Apostle’s Creed is probably the best and fullest specimen now 
extant. It is important, however, to observe that these Bap- 
tismal Creeds were set forth as freely in particular Churches 


XIV PREFACE TO THE 


as catechisms of one sort or another are set forth now. They 
had this in common, that they all set forth the elementary 
facts of the Faith, im the simplest language, and without 
theory or comment. In other respects they differed in differ- 
ent Churches. 

(2). It is a very common error, but still an error, to suppose 
that the First General Council of Nicwa set forth a Creed, if 
by the word Creed we mean an exact form of words which 
was prescribed or recommended as a substitute for the cate- 
chetical or Baptismal Creeds which had been previously used 
in particular Churches. Even if it were true, it would mark 
the significant fact that it was not until the year 325 that the 
Catholic Church ever attempted to set forth an exact and 
authoritative Formula of Faith. But the truth is that the 
Council of Nicaea did no such thing. The heresy of Arius 
had denied the eternity, and therefore the essential deity, of 
the Only-Begotten of the Father, and to correct this heresy 
the Council of Nicea set forth the testimony of all the Churches 
of Christ concerning the true doctrine of the Son of God. {t 
did nothing more than that. The Nicene definition was 
indeed made in exact and scientific terms, which were meant 
to be a bulwark of the Faith against the heresy of Arius; and 
it was the first definition ever made by the consentient voice 
of the Catholic Church, teaching in the name and by the 
authority of Christ. But it was not, nor was it meant to be, 
a perfect or sufficient statement of the Christian Faith. It 
determined one central truth, and that undoubtedly the 
greatest and most vital; but it did no more. ‘The reluctance 
of the Church to make exact definitions of doctrine is strik- 
ingly exhibited in the fact that this holy, great and venerable 
Synod would not, and did not, utter one word beyond what 
it was required to utter by the manifest necessities of the 
Church, and by the manifest providence of God. And this, 
too, is remarkable, that it did not, even then, impose its own 
form of words upon the Churches. ‘The facts it had declared 
were eternally true ; and whoever should deny them must be 
cast out of the Catholic Church as one who had denied the 
Faith of Christ; but there was no intimation whatsoever that 
the same eternal truths might not, in the future as in the 
past, be freely, if only faithfully, set forth on any occasion in 
different language. 


SECOND EDITION. xv 


(3). More than half a century passed away before the 
Catholic Church in the first Council of Constantinople was com- 
pelled by absolute necessity to add what was lacking to the 
definition of Nica. 'The Semi-Arians and Pneumatomachi 
had depraved the doctrine of the Holy Spirit, and the Council 
of Constantinople added a few brief and pregnant statements 
to correct the errors of these and other heretics. But still, 
though the Fathers of that Council spoke in no stammering 
or hesitating words, they imitated the fathers of Nicsa in 
this, that they did not forbid the use of any other true words 
in the exposition of the same truths. This Council, eminent 
for wisdom and sanctity, was not in form an Cicumenical or 
General Council of the whole Church, since it was composed 
exclusively of Oriental bishops; and its definitions had not 
the stamp of authority which belonged to those of Nica 
until they had been sanctioned, as they were immediately 
afterwards, by their universal reception and approval through- 
out the whole Catholic Church. The fact that they had been 
so sanctioned was emphatically ascertained at the Council of 
Chalcedon. 

(4). Fifty years more passed away before the Catholic Church 
was called again to declare a matter of doctrine at the Counvil 
of Ephesus, but on this occasion the Council merely tested 
the heresy of Nestorius by the clear signification of the pre- 
vious definition of Nicea. The ecthesis, i. e., the statement 
or exposition of Nicza, was read, and after it the syméolon, 
or formula in which Theodore of Mopsuestia had covered 
up the essential heresy of Nestorius in terms of pretended 
orthodoxy. The inconsistency of the new heresy with the old 
truth was at once apparent; and then the Fathers adopted 
that famous Seventh Canon* which has been so widely mis- 
interpreted. It is very commonly believed that the Seventh 
Canon of Ephesus sets forth the Nicene definition as a final 
Creed, to the neglect of the Constantinopolitan definitions, 
so that the subsequent decree of the Council of Chalcedon 

* It has been objected that the Seventh Canon of Ephesus was not, properly 
speaking, a canon, but a opos, or determination of the particular matter to which it 
referred. The objection, however, is of little real force ; since the Council, instead of 
limiting its determination to the particular errors contained in the formula of Theodore, 
and instead of pronouncing sentence upon the particular persons who maintained 
those errors, chose rather to render judgment in the form of a general rule, that is to 


say a Canon, which would apply to all persons who should set forth a doctrine different 
from the Nicene. 


XVi PREFACE TO THE 


seems to be, in effect, an overruling of the previous action of 
the Council of Ephesus. I confess that the translation given 
in the first edition of this work entirely fails to bring out the 
very important truth of the matter, a failure which it has in 
common with all other translations I have examined. The 
truth is this, and a glance at the original Greek will verify 
the assertion: That the Seventh Canon of Ephesus simply 
reaffirmed the Nicene definition; not even then did it pre- 
scribe the Nicene form of words to be used on all occasions ; 
but it declared in effect that any and every form of words 
which might be used must be consistent with the Nicene defi- 
nition ; and it decreed that if any clergyman should dare to 
set forth heteran pistin, that is to say, a different faith from 
that of the Nicene fathers, he should be summarily cut off.* 


* Canon Bright's discussion of the Seventh Canon of Ephesus is very unsatis- 
factory. He aflirms that to explain érépav mioTw ‘asa belief contrary to the Nicene, 
or a creed expressing doctrine inconsistent with the Nicene” “is to explain it away ;”” 
an assertion which simply begs the question. He declares that ‘‘wioris means & 
formulary of doctrine which can be ‘written’ and ‘ presented,’—in short, a creed ;” 
a declaration which begs the question in another form of words. He says that ‘ erépa 
applied to a creed ” (i. e. to miatts) “ must bear the sense of verbal difference, not of 
doctrinal opposition ;’’ a necessity which is not shown, so that the statement is 
mrely a third begging of the question. The learned Canon maintains that the decree 
o/ Ephesus ‘excludes the Apostles’ Creed as a baptismal symbol ;’’ a notion which, 
if it were true, would condemn the baptisms of the Western Church from the Council 
o* Ephesus until now. In order to establish his thesis it would be necessary for the 
learned professor to show, by at least one undoubted instance, that at the time of the 
Council of Ephesus mozis had acquired the new meaning of a verbal formulary in 
acldition to its old and usual signification of a faith, doctrine, belief. No such 
widoubted instance, I believe, can be produced. If it could, the learned professor 
must next show that the Council, in laying down a rule for the government of the 
Cutholic Church, deliberately used a common word in a new and unusual sense, which 
is altogether improbable unless there were no other word in the Greek language to 
express their meaning. So far from that, however, the word ovjSodov lay ready for 
that very use; and the fact that they did not use it is sufficient evidence that they did 
not meanif. It would strengthen Canon Bright’s opinion, of course, if he could show 
that any person ever understood the Council to have used the word rioms in the new 
sense of a verbal formulary ; but the evidence is altogether to the contrary. If miors 
alone had been understood in that sense, the Fathers of Chalcedon would have found 
it enough to include the definitions of Constantinople in their confirmation of the 
decree of Ephesus ; but instead of that they first forbade all that had been forbidden 
by the Council of Ephesus, and then they added «4 new prohibition by extending the 
decree which already protected the docirine of the Church to the verbal formula in 
which it might be offered. If the two decrees are put side by side, it seems to me that 
the inference is inevitable ; and the fact that the Fathers of Chalcedon adopted the 
very words of the Fathers of Ephesus plainly shows that the additional words were 
inserted deliberately and on account of some indispensable necessity. 


EPHESUS. CHALCEDON. 


“The holy Synod decrees that it is “The holy and cecumenical Synod 
unlawful for any man to propose, or com- | decrees that it is unlawful for any man 
pile, or compose any érépav miotw than|to propose, or compile, or compose, 


SECOND EDITION. xvil 


(5). Twenty years later the greatest of all the Councils, 
numbering six hundred and thirty bishops, assembled at 
Chalcedon for the correction of recently invented forms of 
heresy; and as the Council of Ephesus had found that the 
definition of Niczea, fairly and grammatically construed in its 
obvious sense, was a sufficient protection against Nestorianism, 
so the Fathers of Chalcedon found that in the definitions of 
Niczea and Constantinople united, the Church had a sufficient 
protection against all heresies whatsoever. It was now a 
hundred and twenty-six years since the Council of Nica had 
assembled, and nearly four hundred and twenty years since 
the Apostles had received their commission to go and teach 
all nations. In all that time the Catholic Church had never 
but twice, and then with great reluctance, exercised her 
supreme function of exact doctrinal definition. Heretics, on 
the contrary, had been ever ready with irreverent self-conceit 
to affirm or deny, as the whim took them; and the absence 
of a fixed formula or symbol of faith had been severely felt. 
For want of it, faithful members of the Church had been 
liable to be led away by heretics who professed the greatest 
devotion to orthodoxy and the utmost reverence for the 


that established by the holy and blessed | or hold, or teach to others any érépay 
fathers assembled with the Holy Ghost at | mio7w. 


Nicza. 
But those who shall dare to compose, But those who shall dare EITHER to 
or to publish, or offer érepay miotw compose erépay mor, OR to publish, or 


teach, or deliver erepov avpBodov 


to persons desiring to turn to the acknowledgment of the truth, whether from 
heathenism, or from judaism, or from any heresy whatsoever, shall be deposed, if 
they be Bishops or Clergymen; Bishops from the Episcopate, and Clergymen from the 
Clergy ; and, if they be monks or laymen, they shall be anathematized.” 

The truth is that the language of the General Councils is not loose and incon- 
sistent, but, on the contrary, it is, as might be expected, exceedingly precise and 
exact, in every utterance which concerns the Faith. It will be found, I think, that in 
the first four General Councils édacxadca signifies doctrine in general ; éxecrs, a state- 
ment of doctrine; édyuara, opinions set forth as doctrines of faith; mioms, faith 
irrespective of form; cvuBodov, an exact verbal formula of faith, or, in the strictest 
sense of the word, a Creed. The mere fact that the word ovuBodov began to be used at 
the Council of Chalcedon alone suffices to prove that the idea which it expresses 
was then first recognized. 

Though I have thought it necessary to give my reasons for differing from the 
learned Professor, I may nevertheless remark that the main argument of the text 
would be in no way weakened if it could be shown that miors in the Seventh Canon of 
Ephesus was intended to mean an exact verbal formulary of faith. It would then 
simply follow that the Council of Chalcedon accepted and completed the earlier work 
of Ephesus ; for, whatever might be the force of miot:s alone, it is impossible to deny 
or doubt that mors, clinched by ovuBodov, can mean nothing less than a Creed in the 
strictest sense of an exact verbal formula of faith. 


xvii PREFACE TO THE 


Councils of the Church, but who availed themselves of the 
unrestrained liberty of exposition to set forth heretical for- 
mulas, which were, in fact, heterai pisteis, utterly inconsistent 
with the faith of the Catholic Church. In like manner 
heathen persons embracing Christianity, «nd heretics or schis- 

matics desiring to return into the one fold, were liable to be 
' required by pretentious priests to subscribe to formulas which 
were not only unauthorized, but which were expressly designed 
to teach heresy in the Church itself. The necessity of having 
not only sound and sufficient definitions of the Faith, but also 
a fixed and unalterable form of words in which to express it, 
had at length become manifest. The definitions of Nicea, 
supplemented by the additional definitions of Constantinople, 
were beyond all question theologically exact in their terms, 
and they were found to be amply sufficient in their scope to 
express the Catholic Faith. Therefore the Fathers of Chal- 
cedon, in dealing with the new heresies of their day, imitated 
the example of the Fathers of Ephesus. They distinctly 
refused to adopt or to impose new definitions. They tested 
existing heresies by simply comparing them with the defini- 
tions of Nicea and Constantinople. For the protection of 
the Church in the future they renewed the prohibition of 
Ephesus, which forbade the setting forth of any heteran pis- 
tin; that is to say, any faith which should be inconsistent 
with the definitions of Nicwa ; they extended that prohibition 
to the definitions of Constantinople ; and lastly, they declared 
that not only the doctrines expressed in those definitions, but 
the very ipsissima verba, the identical words in which they 
were defined, should be and remain unalterable. The distine- 
tion is very clearly brought out in the two words pistis and 
symbolon ; pistis referring to the doctrine and symbolon to 
the formula of the Creed. Repeating the prohibition of 
Ephesus, the Fathers of Chalcedon declared ‘‘ that it is not 
lawful for any man to propose, or compile, or compose, or 
hold, or teach to others any different faith (heteran pistin) ;” 
a prohibition which manifestly applied to the substance of the 
Faith and to all modes of teaching ; and then they proceeded 
furthermore to enact that “those whodare EITHER to compose 
a different faith (pistin), OR to publish or teach, or deliver a 
different formula (symbolon), to persons desirous of turning 
to the truth from heathenism, or Judaism, or any heresy 


SECOND EDITION. xix 


whatsoever, shall be deposed, if they be bishops or clergy- 
men—bishops from the Episcopate and clergymen from the 
Clergy; and, if they be monks or laymen they shall be ana- 
thematized.” 

(6). In no more striking, positive, or emphatic way would 
it have been possible for the six hundred and thirty bishops 
who represented the Catholic Church at Chalcedon to have 
declared that the whole Catholic Faith is summarily and 
sufficiently expressed in the words of the Nicceno-Constanti- 
nopolitan symbol ; that to tamper with the least jot of its form 
is to tamper with heresy ; and that to add to its definitions, 
making the acceptance of such additions a condition of com- 
munion, ts to act without Catholic authority, and to incur the 
condemnation of the Catholic Church. And be it well observed 
that this grand decree of the greatest of all (cumenical 
Councils was none other than a law of Christian liberty. It 
did not require that the baptismal Creeds which had grown 
venerable by long ages of continuous use in different Churches 
should be displaced by the exact technical formulas of Nica 
and Chalcedon; it was neither to be expected nor to be 
desired that -children and peasants, that is to say, a large 
majority of mankind, should be vexed with the subtleties of 
theological distinctions; it was wholly unnecessary that they 
should be taught the difference between homo-ousios and 
homoi-ousios ; therefore the old provincial formulas continued, 
at least in the Western Church, to be freely used as they had 
been before; and, in popular use, the Apostles’ Creed has 
never in the West been displaced by the fuller formula. 
Neither were provincial Churches prohibited from uttering 
their voices on new questions of doctrine that might come up 
from time to time. When the Western Churches were con- 
strained by royal meddling and imperial dictation to declare 
that the Holy Ghost proceedeth from the Father and the Son, 
it was an unfortunate thing to do, and it was done in precisely the 
most unfortunate way that the spirit of mischief could have 
devised ; but it was not an act of heresy, for the statement was 
not inconsistent with the Catholic Symbol ; it was not at first 
an act of schism, because the Western Churches did not at 
first make the reception of the added words a condition of com- 
munion ; and it was not, nor did it become, an offense against 
the decree of Chalcedon until it was made a condition of 


xXx PREFACE TO THE 


communion, and so an occasion of schism ; for the scope and 
purport of the Chalcedonian decree was this: that no Church, 
however great or venerable, and no prelate, however eminent 
in authority, should impose one syllable of doctrine, however 
true, as a condition of communion, beyond the ipsissima 
verba of the Niceno-Constantinopolitan Symbol. Thus the 
Chalcedonian Decree was emphatically a law of liberty for the 
whole Christian Commonwealth, and if that law had been 
obeyed, innumerable scandalous divisions and other evils 
would have been spared to the Body of Christ. 

(7). In the next two General Councils, which completed the 
number of those that can be called ‘‘ undisputed” and there- 
fore truly Gicumenical, the sufficiency of the Chalcedonian 
Decree was effectively tested. New heresies of the subtlest 
sort, and couched in the subtlest phrases of the subtlest and 
most flexible of languages, had rapidly appeared in great 
number; but the second and third Councils of Constantinople 
found no difficulty in dealing with them. In every instance 
it was only necessary to compare the new doctrine with the 
plain meaning of the old formula in order to discover that 
the new was inconsistent with the old, or, in other words, 
that it was hetera pistis, and therefore false; so that what are 
incorrectly called the doctrinal definitions of the fifth and 
sixth General Councils were not, properly speaking, defini- 
tions at all; they were in fact judicial declarations that the 
several heresies which they condemned were inconsistent with 
the Catholic Faith, as it had been already defined. 

(8). No one, I suppose, will doubt that it was of God’s 
wise providence that the Catholic Church was enabled in her 
General Councils to defend the Faith of Christ against the 
assaults of heresy. No one, I imagine, can fail to admire the 
reverent reluctance exhibited by those great assemblies in 
approaching the duty which God’s providence imposed upon 
them, of choosing human words for the definition of divine 
truth. No Catholic Christian can deny or doubt that they 
were divinely guided, as the Lord had promised, in their 
definitions of the truth; and just as little can we question 
that they were divinely guided in forbidding definition to be 
carried further. Surely we must equally believe it to have 
been of God’s wise providence that from the time when the 
essential verities of the Faith had thus been clearly and suffi- 


‘ “ : Z ’ 
fat 
SECOND EDITION. XX 


ciently expressed in a form of words which could not have been 
changed without endangering the Faith itself, no true Gicu- 
menical Council of the whole Catholic Church has ever been 
convened. Humanly speaking, if General Councils had been 
held in subsequent ages they would have done what pro- 
yvincial Councils and patriarchal Councils have done every- 
where ; they would have taken up the passing questions of 
the time and would have multiplied definitions of unimportant 
doctrines until the Faith of Christ would have been obscured 
in a confused mass of inconsistent theological philosophy. 
Doubtless the Holy Ghost could have guided the Church 
through all such dangers. But the way in which the provi- 
dence of God actually has saved the Church has been by 
suffering the holding of General Councils to become impos- 
sible. Thus the wrath and sinfulness of men has been made 
to subserve the safety of the Church ; and, as we glance back 
upon the history of the ages, we may well adore the mystery 
of Providence, when we perceive that every individual and 
particular Church has sinned and erred in divers ways; that 
“as the Churches of Jerusalem, Alexandria and Antioch have 
erred, so also the Church of Rome hath erred,” and the 
Church of England hath erred; and yet the Catholic Church, 
but the Catholic Church alone, hath not erred, but hath been 
wonderfully saved from error, and even from danger of error, 
lo, these many centuries. 

III. (1). It is no part of the purpose of this essay to enlarge 
on the divine truths which are declared in the only authorized 
Symbol of the Catholic Faith ; and it is needless further to 
insist that the Christian Faith is sufficiently as well as truly 
defined in that consecrated Symbol. What the Catholic 
Church has authoritatively defined in that Symbol is true 
and Catholic; what she has forbidden to be defined may 
indeed be true, but it is not Catholic, and cannot lawfully be 
imposed upon any Christian man as a condition of communion 
in the Church of Christ. Hence the pretended right of the 
Roman Patriarchate to define new doctrines of Faith, or, in 
other words, to change the Christian Religion, is a sheer 
rebellion against the Catholic Church ; and every attempt to 
impose such doctrines as a condition of communion is an act 
of schismatical usurpation. But the ease of mind and the 
comfort of faith which a Catholic Christian may enjoy in 


Xx PREEPACH TO (THE 


these days by remembering what the Chalcedonian law of 
liberty does not define, and even forbids to be defined as 
Catholic doctrine, extends to many other matters besides the 
arrogant pretensions of the Church of Rome. After a brief 
reference to some of these, the present essay may be fitly 
closed. 

(2). In these days we hear much of the conflict between 
science and religion. That there unfortunately is, and has 
been, very much of conflict between scientific men and 
religious men is unquestionably true; but nothing which the 
researches of scientific men have proved to be true does even 
so much as touch the utmost verge of the Catholic Faith. 
Briefly stated, the whole religious question involved in the 
vague doctrine of evolution, for example, is this: How does 
God create? On that question the Catholic Faith says noth- 
ing. It simply declares that God is, and that He is the 
**Maker of heaven and earth, and of all things visible and 
invisible.” The Catholic Christian has no conflict with 
science; rather, he is full of sympathy with those who study 
the wonderful works of God. He may be slow, perhaps, to 
adopt the hasty theories of scientific men, but he is always 
thankful for their facts, and he is utterly fearless of them. 
What has he to fear from them? Atheism? Atheism is not 
science! Atheism is a negative proposition which can never 
be proved, but which every fact of science goes to disprove. 

(3). Again, in these days, we hear much about the destruc- 
tive tendencies of biblical criticism, and it must be confessed 
that to the mere Protestant, who has only some sentimental 
sort of belief in the Catholic Church, there has been ample 
cause for consternation. Not so to the Catholic Christian. 
On the subject of the Sacred Scriptures his faith cannot be 
shaken. That deep and pregnant declaration that it was the 
Holy Ghost ‘‘ Who spoke by the prophets” will never, indeed, 
allow him to make light of any part of Holy Scripture, nor to 
lay irreverent hands upon the pages of The Word. © He will 
not run lightly into new-fangled theories, either of criticism 
or of interpretation. He will be prone to remember that the 
Scriptures are very old, and that the science of biblical criti- 
cism is a very new and a yery capricious and uncertain sort of 
thing. But from any fact that criticism can establish con- 
cerning the books of Holy Scripture, he has no reason to 


SECOND EDITION. XXlil 


shrink. On the contrary, he has every reason to desire the 
increase of kuowledge which will enable him more perfectly 
to follow the mind of the Spirit ‘“‘Who spake by the 
Prophets.” 

(4). Again, when we consider the endless controversies of 
philosophical theologians on the subject of soteriology, or the 
means of man’s salvation, and remember the hideous distor- 
tions of the divine character which the perverted ingenuity of 
men has set forth as divine truth, it is profoundly humbling 
and instructive to recur to the round simplicity of faith which 
is preserved in the Catholic Symbol. In it there is no exalt- 
ing of the incarnation so as to make the death and passion of 
our Lord merely an incident of the incarnation ; neither is 
the incarnation made to be merely the introductory step to 
the tremendous sacrifice of Calvary. All the truth is given 
without interpretations that our Lord and His Apostles did 
did not give, and nothing is depressed from its divine impor- 
tance. ‘‘ For usmen and for our salvation (di qjud¢ «. 7.4.) He 
came down from heaven and was incarnate of the Holy Ghost 
and the Virgin Mary, and was made man; for our sakes (é7ép 
juav) He was crucified under Pontius Pilate, and suffered, 
and was buried, and rose again the third day according to the 
Scriptures, and ascended into heaven, and sitteth on the right 
hand of the Father ;” (for our sakes) “He cometh again to 
judge the quick and the dead.” It was all from first to last 
‘‘for us men and for our salvation ;” it was all, in whole 
and in part, ‘‘for our sakes.” What an amazing contrast 
have we here to the endless muddle of scientific soteriology 
set forth by schools and parties in the Church and outside 
of the Church. 

(5). Again, when we consider the embittered controversies 
which have raged concerning the divine foreknowledge and 
decrees of God, things which must undoubtedly exist, but 
which from their very nature are not rightly knowable, and 
therefore cannot be rightly defined, is not a blessed thing to 
know that on these subjects not one single word is to be found 
in the Catholic Symbol? Even into the vestibule of that 
sanctuary of the secret things of God, which men have pro- 
faned with their presumptuous and uncharitable clamor, the 
Catholic Church of Christ has not presumed to enter. 

(6). Not less reverent is she touching the inscrutable oper- 


XXIV PREFACE TO THE 


ations of the Holy Spirit in the hearts of men. She adores 
Him as the Giver of life; but she does not attempt to parcel 
out and label His ineffable gifts, nor does she authorize others 
so todo. She leaves us to learn from the simple language of 
Scripture: “‘It is the Spirit that quickeneth;” “by grace 
are ye saved, through faith, and that not of yourselves ; it is 
the gift of God;” ‘‘ therefore being justified by faith, we have 
peace with God.” No nicety of definition could add to the 
instruction or to the comfort of such words; attempts at 
nicety of definition have in fact done monstrous mischief; but 
they have never been sanctioned by the Catholic Church. 

(7). There are many who might learn a lesson of humility 
from the reverent silence of the Catholic Church concerning 
the sacred mystery of sacramental grace. She asserts the 
reality of sacramental grace in the acknowledgement of “One 
Baptism for the remission of sins;” but there she stops. The 
divine mystery and the unspeakable gift of the Holy Eucharist 
she does not define. The unbroken tradition, and (until 
recently in the Roman Communion alone) the universal cus- 
tom of every branch of the Catholic Church has regarded the 
Holy Eucharist as chief among the agenda of the Church, 
the liturgy and its accessories being left to the discrimination 
of each particular Church; but no definition of credenda con- 
cerning it is set forth in the Catholic Symbol. This is a very 
remarkable fact concerning which more than a few observa- 
tions might well be made. Enough that it is a fact which 
should teach us at least three things: 1st, to be cautious in 
forming positive opinions concerning the doctrine of the 
Sacraments; 2d, to be yet more cautious not to set forth any 
opinions we may have formed as if they were catholic truth ; 
and, 3d, always and everywhere to resist and deny the pre- 
tense that exact modern definitions, by whomsoever set forth, 
have the slightest color of catholic authority. 

(8). I have now to note a seventh topic on which the 
Catholic Church did not define, but which has recently en- 
gaged the minds of men toa great extent. It is astonishing 
that on the subject of Eschatology, concerning which whole 
libraries have been printed, the Catholic Faith gives us in the 
Greek original only fourteen words in which it declares that 
our Lord Jesus Christ “cometh again with glory to judge 
both the quick and the dead,” and affirms that “we look for 


SECOND EDITION. XXV 


the resurrection of the dead and the life of the world to 
come.” Once again we are compelled to contrast the sim- 
plicity and reserve of the Catholic Church with the volubility 
of arrogant dogmatism displayed by vastly less respectable 
authorities. On the subject of future rewards and punish- 
ments the abundance of assertion has been in inverse ratio to 
the littleness of our knowledge. The doctrina Romanensium, 
or the vulgar Romanism of the middle age, went wild in its 
horrible declarations concerning the state of the lost; and the 
vulgar Protestantism of later times bated nothing of the Romish 
horrors ; indeed it made them worse, by denying the existence 
of a purgatory, which in the Romish system left some chance 
of escape. From the cruel atrocity of Romish and Protestant 
doctrine concerning the last things, the common sense and 
instinct of mankind recoiled; and I believe that it has been 
the horror of those abominable and unauthorized teachings, 
more than any other one thing, which has caused a multitude 
of men to renounce Christianity altogether. Of late years 
the recklessness 6f denial has been almost as remarkable, if 
not so atrocious, as the former recklessness of assertion. 
Now there is declared to be neither hell nor purgatory, nor 
any judgment at all worth thinking of. The reaction has cer- 
tainly been extensive and radical; but, standing in our posi- 
tion as Catholic Christians, we are not swayed, and our Church 
has not been swayed, to the one extreme or to the other. We 
do not pretend to make void the words of Scripture that 
‘‘ whatsoever a man soweth, that shall he also reap.” We 
dare no more reject all meaning from the words, “ Depart ye 
cursed,” than we dare to cast away the comfort of those others, 
“Come ye blessed of My Father.” We are not free to mis- 
use our lexicons in such wise as to show that the tremendous 
word aionios, the significance of which transcends imagina- 
tion, really means nothing of any consequence. But, on the 
other hand, we hold not, and we have never held, those mon- 
strous calumnies against the moral character of God which 
vulgar Romanism and vulgar Protestantism have equally set 
forth. So far as definition goes, the Anglican Churches add 
not a word to the definition of Constantinople. We care not 
further to define. It is enough to know that “for our sakes” 
the Lord Jesus Christ “cometh again with glory to judge the 
quick and the dead.” Enough for us, in the blessed hope of 


xxvl PREFACE TO THE SECOND EDITION. 


his merciful award, to “look for the resurrection of the dead, 
and the life of the world to come.” 

IV. I conclude with two brief observations : 

(1). If any thoughtful man will consider the history of 
Christ’s Church in the ages that are past he will observe this 
universal fact: that whenever a Church, or a prelate, or an 
individual theologian, has violated the Decree of Chalcedon, 
the immediate fruit has been schism, and the aftermath has 
been an even more abundant harvest of heresy. 

(2). If he shall then look forward to the future he will see 
that the only hope of the restoration of unity to the separated 
fragments of the Catholic Church is this: that one day or 
another, and some way or another, as God’s good providence 
shall direct, all of them shall return to the common platform 
of faith, which, thank God, is still the common heritage and 
possession of all. Constantinople, and Alexandria, and Antioch 
will never submit to Rome. England and the greater England 
of English-speaking Churches can never submit to any of 
their elder sisters. But England, and Alexandria, and Antioch, 
and Rome can all submit to their common Mother, the Holy 
Catholic Church of Christ ; not by renouncing their provincial 
traditions, but by obeying the Chalcedonian Law of Liberty 
which secures the liberties of each by maintaining the rights 
of all. 

JOHN FULTON. 


EASTERTIDE, 1883. 


PREFACE TO THE FIRST EDITION. 


HE preparation of this little Manual of the Canon Laws 
of the primitive Church was undertaken at the sug- 
gestion of several Bishops. It is now laid before the public 
not only with their sanction, but with that of many others of 
our chief Pastors who have very cordially approved the plan 
of the work, and who have generously trusted that the dili- 
gence of the compiler would suffice to execute it to the satis- 
faction of the Church. 

Of the utility of such a Manual on such a plan it is not, 
therefore, necessary for the writer to speak; of the merits 
or demerits of its execution it is not for him to judge; and 
the object of this preface is only to give such information to 
the reader as may tend to make its use more satisfactory. 

1. The Greex Texr which has been followed in the Apos- 
tolical Canons is that of Beveridge’s Codex Canonum Eccle- 
siz Primitive Vindicatus ac Illustratus. In the Canons of 
the Councils the text is that set forth by authority of the Holy 
Synod of the Church of Greece under the title SYNTATMA 
TQN OEIQN KAI IEPQN KANONOQN, The other documents, 
which, for the sake of greater completeness, it was thought 
advisable to insert, have been drawn from various sources, 
and are believed to be correct ; though in some few cases the 
compiler has been obliged to use the privilege of an Editor 
in deciding between various readings. This, however, has 
never been done in any case which touches the substance of a 
doctrine or of a Canon. 


XXVii PREFACE TO THE 


2. In the Enauiso Version the Translator has aimed at 
such a conscientious accuracy as might justify its claim upon 
the reader’s confidence. In the choice of English equivalents 
for Greek words that might be supposed to have a special 
bearing upon any question doctrinal or ecclesiastical, he has 
invariably chosen that which is most literal ; thus TpeaBv- 
tepoc, for example, is always rendered by presbyter, never by 
priest ; and whenever the word priest or priesthood occurs, 
which is exceedingly seldom, it is because the original de- 
mands it. 

To assure the general exactness of the rendering, former 
editions and translations, Greek, Latin, French, and English, 
have been diligently examined and compared ; so that wher- 
ever this version is found to differ in sense from that of its 
English predecessors, it is because of some reason which has 
been deliberately weighed. Happily such instances are few. 
To the learned reader there is a sufficient safeguard in the 
presence of the Greek Text side by side with the English ; but 
to many of the honoured laity, and even of the reverend 
Clergy, to whom the ‘Greek tongue is no longer as familiar as 
it once was in the consulship of Plancus, it may not have been 
unnecessary to say thus much of the Version now before them. 

3. In the Inrropuction an attempt has been made to gather 
together such information as might suffice to a clear under- 
standing of the Canons; and this has been done with the 
double purpose of avoiding a multiplicity of Notes upon the 
Text, and of presenting the leading facts in as readable a 
form as possible. The Invex To THe Iytropucrion, which has 
been carefully prepared, will enable the student to refer at his 
pleasure to any particular point. It is hoped that there is 
nothing in the Introduction which can justly be objected to 
on any ground. Nevertheless, the writer thinks it right to 
say that in this part of his work he has felt himself entitled to 
a measure of freedom in the expression of opinion which would 
have been wholly inadmissible in any other part. 


FIRST EDITION. O0b 4 


4. In the Dicrsr the same careful accuracy has been stu- 
died as in the Translation ; but as the Digest is merely a com- 
plete summary and convenient Index of the matters contained 
in the Canons, it has been felt admissible to use the word 
Priest, which is the word constantly used in the Book of Com- 
mon Prayer, and customarily used in common conversation 
as the equivalent of Presbyter. 

5. It will be observed that the writer has included in the 
present work all of the Docrriyvat Derinitions which were 
directly set forth by the first four undisputed General Coun- 
cils ; and this he has felt it right to do even in a work which 
is intended to bear only on the Canons of those Councils ; 
because the Canons themselves frequently presuppose some 
knowledge of their own doctrinal reasons. Yet it is not to be 
supposed that the documents here given are all the documents 
approved by these four Councils; for, to mention no others, 
the Tome of S. Leo-and the doctrinal Canons of S. Cyril, are 
as fully sanctioned as the disciplinary Canons of Ancyra or 
the rest of the Provincial Councils whose decrees were sanc- 
tioned at Chalcedon. Neither is it meant to be implied that 
the writer does not recognize the Fifth and Sixth General 
Councils of the undivided Catholic Church. He has simply 
given the doctrinal decrees which were directly set forth by 
the Councils with whose Canons he is here concerned, and 
he has given nothing from the Fifth and Sixth General Coun- 
cils, for the single reason that those Councils passed no 
Canons. If the present work shall be received with favor by 
the Church, it will encourage him, or some one abler than 
himself, to bring out a more noble work than this ; in which 
the doctrinal decisions of the undivided Church of Curisr 
shall all be given in Greek and English ; and their matter be 
digested and arranged under the sections of the Nicene 
Symbol. 

This volume passes from the writer to the public and the 
Church with a deep feeling on the writer’s part that it might 


XXX PREFACE TO THE FIRST EDITION. 


have been better. With more learning he might doubtless 
have given more instruction; and with greater leisure he 
might have avoided inadvertencies that doubtless will be 
found. ‘Therefore, he asks to be considered by his brethren, 
not as one who would be thought a Master, but as the mere 
assistant of their higher and more fruitful studies. The book 
before them is not a Thesaurus, but a Manual ; it is an Index, 
not a Cyclopedia; and in their judgment of its faults he 
prays them to remember that it has been put together in the 
irregular hours of often-interrupted leisure which are not too 
frequent in the daily avocations of a working Parish Priest. 


CHRIST CHURCH, MOBILE, June 15th, 1872. 


Pei. DUCT LON 





O08 0s ol gl NGO 2 


THE PROVINCIAL SYSTEM OF THE ROMAN EMPIRE. 


NECESSITY OF THIS DISCUSSION. UNIVERSALITY OF ROMAN LAW. THE ORGANIZATION 
OF ROME AND ITALY THE MODEL OF MUNICIPALITIES AND PROVINCES THROUGH- 
OUT THE WORLD. THE CITY AND ITS ORGANIZATION. THE PARISH. THE PRO- 
VINCE. THE DIOCESE. THE PRATORIAN PRH#FECTURES. THE SYSTEM OF THE 
CHURCH NOT A SERVILE COPY OF THE CIVIL DISTRIBUTIONS OF THE EMPIRE. 


N order to have any clear conception of the marvellously 
simple and perfect system of organization which grew up 

in the Chvrch of the first centuries, it is necessary, first of all 
to understand at least the outlines of the system of municipal 
and provincial government which then prevailed throughout 
the Roman Empire. The Roman world in which the Church 
was first established was a world, not of contending Kingdoms 
and distracted Commonwealths, but of uniform and universal 
law. Notwithstanding the sagacious policy of Rome, which 
led her to respect, as far as possible, the local customs and 
religious preferences of the nations she had conquered, every 
generation as it saw her power more firmly rooted, likewise 
saw her system of administration growing to a perfect and 
undeviating uniformity. The civil law of Rome became the 
code of every province of the Empire, and the practice of the 
Roman courts became the code of practice likewise in the 
provinces. Hence the municipal arrangement of the cities 
and the governments of provinces were organized throughout 
the world in strict conformity to those of Rome and Italy, and 
the administration of justice was conducted by officers in- 
vested with like powers to those possessed by officers at Rome; 
and as at Rome the City Government had jurisdiction both 
in the City proper and in the suburbicarian districts, so 
throughout the densely populated regions of the Empire in 
Europe, Asia and Africa, even where the substantial benefits 
of Roman Citizenship had not been conferred upon the peo- 
ple, the Cities were made the Centres of Government, and the 


14. INTRODUCTION. 


magistrates had jurisdiction over the outlying districts of their 
own immediate vicinity. 

Tue Crry, therefore, (urbs, 7 76/1c), is the first element of 
the Roman government that must be observed and borne in 
mind. “Even in the times of the Apostles,” says Bingham, 
“every city among the Greeks and Romans was under the 
immediate government of certain magistrates within its own 
body, commonly known by the name of BovA7 or Senatus, its 
Common Council or Senate, otherwise called ordo and curia, 
the States and Court of the City; among which there was 
usually one Chief or Principal above the rest whom some call 
the Dictator,and others Defensor Civitatis.” 

The Jurisdiction of the City Courts and Officers, however, 
extended sometimes far beyond the limits of the City itself, 
The Suburbs (7podoreva) and the surrounding country, often 
to the extent of many miles, and including villages and lesser 
towns, were all under the jurisdiction of the City Govern- 
ment. The City, together with its subordinate districts, was 
in the Greek part of the Empire called taporkia, a Parisy ; 
and in the villages or towns of a Parish there were not un- 
frequently subordinate officers or deputy magistrates chosen 
by the magistrates of the City, and responsible to them for 
the performance of their trust. 

But the Magistrates of the City were themselves respon- 
sible for their administration of the Parish to the Pretor or 
Proconsul or other Officer of like rank who presided over the 
Province in which the Parish was situated. A Province in- 
cluded all the Cities and Parishes of a certain region of coun- 
try. The Seat of government was in the Merropotis or chief 
city of the region, and it was in the Metropolis that appeals 
were heard against the decisions of the Magistrates of other 
Cities of the Province. 

Under the Commonwealth and in the earlier period of the 
Empire Provinces were of great extent, and were generally 
conterminous with the nations which had been subdued by the 
Roman arms; that is to say, they included the undivided 
territory of one or more nations, nations which had been 
wholly conquered, being seldom dismembered or distributed 
among different Provinces. The number of Provinces at the 
beginning of the Empire was seventeen; viz., Sicilia; Sardinia 
et Corsica; Hispania Citerior et Ulterior; Gallia Citerior ; 


[IN TRODUGTION: 15 


Gallia Narbonensis et Comata; Illyricum; Macedonia; Achaia; 
Asia ; Cilicia ; Syria ; Bithynia et Pontus ; Cyprus ; Africa ; 
Cyrenaica et Creta ; Numidia ; Mauritania. Those of a sub- 
sequent date were either new Provinces acquired by con- 
quest, or they were erected by dividing older Provinces. Such 
were Rheetia ; Noricum ; Pannonia; Mesia ; Dacia; Britan- 
nia ; Mauritania Cesariensis et Tingitana ; Aegyptus ; Cappa- 
docia ; Galatia ; Rhodus ; Lycia; Commagene; Judea; Ara- 
bia; Mesopotamia; Armenia; Assyria. 

Gradually, however, the necessities of administrative goy- 
ernment in the transaction of local affairs demanded that the 
area of Provinces should be diminished; and about the time 
of Constantine their number had been increased by successive 
divisions to nearly one hundred and twenty. But at the same 

- time unity of administration was secured by the erection of 
thirteen larger districts called Drocrses, presided over by 
officers called Eparchs or Vicars of the Empire. These Dio- 
ceses included each from three to seventeen Provinces, over 
which the Eparch exercised the right of superior jurisdiction, 
and, indeed, of limited control. 

There remains but one officer and one division of this 
complex and yet simple system to be mentioned. The four 
Preetorian Preefects, of the Hast, of Illyricum, of Italy, and of 
Gaul were the highest officers of the Empire, and exercised 
the supreme administration of Justice and of the Finances. 
They controlled all inferior magistrates, “removed the neg- 
ligent, and inflicted punishments on the guilty. From all 
the inferior jurisdictions an appeal in every matter of import- 
ance, whether civil or criminal, might be brought before the 
Prefect ; but his sentence was final and absolute. The Em- 
perors themselves refused to admit complaints against the 
judgment or the integrity of these magistrates, in whom they 
reposed unbounded confidence.” * 

We have thus glanced briefly at the form in which the 
Empire had come to exist at the time and during the period 
which requires our attention, because it was to this model 
that the Church conformed the outward shape of her divinely 
constituted Order. The Imperial System consisted, as we 
have seen, of the following elements : 


* Gibbon, abridged. 


16 INTRODUCTION. 


THE EMPIRE, 
divided into 
FOUR PRATORIAN PRAFECTURES, 
which had jurisdiction over 
THIRTEEN DIOCESES, 
including 
ONE HUNDRED AND SEVENTEEN PROVINCES, 
in which the local affairs were administered by the Magistrates of 
THE CITIES, 


and the Cities with their suburbs and outlying districts and villages, over which the 
City Magistrates presided, were known as 


PARISHES. 


The attentive student of the early Canons will speedily 
find that the Church, in following the suggestions of this plan 
of the Empire, as she unquestionably did, nevertheless did 
not conform to that plan in a spirit of slavish imitation. The 
Parochial and Provincial System was everywhere adopted ; 
of the Diocesan System we have some trace in the Canons of 
the Undivided Church ; the later idea of Patriarchates may 
have been taken from the Preetorian Preefectures, though the 
Patriarchates never corresponded either in location or in 
jurisdiction with the Preefectures ; but of an Imperial Head 
of the Church on earth it is not too much to say that there is 
not one trace in any Canon of the Undisputed Councils of the 
Universal Church. 

In the sketch which we are now about to give of the organi- 
zation of the Church in what might not improperly be called 
the Age of the Councils, the reader must do us the justice to 
bear in mind that the sole object of this essay is to illustrate 
the actual condition of the Church in that Age, as we find it 
in the Canons of the Councils ; that otherwise than incident- 
ally it is not our province to discuss the processes of growth 
or gradual development by which the various elements were 
constituted or combined ; and that we have even less to do 
with the corruptions and exaggerations of a later time. 


Cau Bre EE. 


THE CLERGY, OFFICERS, AND RELIGIOUS ORDERS OF 
THE CHURCH. 


MEANING OF THE WORD CLERGY. THE CLERGY LIST. THE PRIESTHOOD. THE BISHOP, 
HIS ELECTION, ORDINATION, AND PRIVILEGES. THE PRESBYTERS. THE DEACONS, 
THE MINOR CLERGY. SUBDEACON. ACOLYTHIST. EXORCIST. READER. DOOR- 
KEEPER. SINGER. COPIAT#. PARABOLANI. CATECHIST. STEWARD. ADVOCATE 
OF THE POOR. ADVOCATE OF THE CHURCH. MANSIONARIUS. WARDEN. SCEU- 
OPHYLAX. HERMENEUT®. NOTARII. APOCRISARIT. DEACONESSES. THEIR ORIGIN. 
THEIR ORDINATION. THEIR DUTIES. MONKS. MONASTICISM PERMITTED, NOT EN- 
JOINED. THE TRUE IDEA AND PURPOSE OF ASCETICISM. THE ANCHORETS. CCNO- 
BITES. PILLAR MONKS. STROLLING MONKS. GENERAL UTILITY OF THE MONAS- 
TERIES. REGULATIONS OF MONASTERIES. RISE OF SACERDOTAL CELIBACY. MAR- 
RIAGE AFTER ORDINATION FORBIDDEN. THE VIRGINS OF THE CHURCH. THEIR 
DISTINCT RECOGNITION IN THE SECOND CENTURY. THE NATURE OF THEIR PRO- 
FESSION. THEIR MARRIAGE AFTER PROFESSION NOT HELD TO BE VOID NOR 
ADULTEROUS. CEREMONY OF CONSECRATION. CONSECRATED VIRGINS WERE NOT 
THE SAME AS DEACONESSES. THE SYNEISACT®. THE WIDOWS OF THE CHURCH. 


HE Cunzrey (6 «Aijpoc), a term which, to us, means only 

the three great Orders of Bishops, Presbyters, and 

Deacons, has throughout the Canons a much wider scope. 

All who were appointed to any subordinate function in the 

Church, as the Subdeacon, Reader, and Singer, or to the 

charge of its affairs, as the Giconomus or Steward, were like- 
wise enrolled among the Clergy (¢v TO KAjpw). 

A List of THE CLERGY (KaTtdAoyoc THY KAnpLKov), other- 
wise called Tue Canon (6 xavev), and still more frequently the 
SacerporaL List (KkatdAoyo¢ iepatixoc), was kept in every 
Parish, and included the names of all who served the Church 
in any official capacity whatever, whether they were ranked 
among the Priesthood, or belonged to any of the Minor 
Orders. 

THE PriestHoop (iepareiov), in its various offices of worship 
and administration, included only the Bishop, Presbyters, and 
Deacons as the Presiding Orders of the Church (oi mpoeotére¢ 
THG éxkAnaiac, Ant. I.). They alone could take part in the 
Sacred Service (Aectovpyia) of the Sacrifice (@voia) ; only the 
Bishop or a Priest being permitted to offer (mpoodéperv), and 


18 [IN TRO DUC LPO: 


none beneath the rank of a Deacon being permitted to assist 
at the Oblation (tpoodopd). And as none but they might 
serve at the Altar (Qvocaorijpiov), so none but they were per- 
mitted to communicate within the Sanctuary (Gj), or even 
to touch the Holy Vessels (iepa oxetn). So wide was the line 
of distinction between the Priesthood and the other Minor 
Clergy that it was forbidden to the Subdeacon to frequent the 
Diaconicum or Deaco:.’s Room ; and in short it was distinctly 
recognized that while the Priesthood was essential to the very 
being of a Catholic and Apostolic Church, and therefore was 
ordained by the solemn imposition of hands with prayer and 
invocation of the Holy Ghost, the other Clergy were appointed 
merely for convenience and efficiency in the administration of 
subordinate affairs, and therefore might be multiplied or 
wholly set aside as individual Churches might see fit. 

At the head of the Priesthood in every Church was the 
Bisuopr, and a glance at the provisions of the Canons as sum- 
med up in the Digest at the end of this volume will suffice to 
show that every Bishop stood in his own Parish as a Father 
and a Prince. The earliest Bishops were of course appointed 
and ordained to their respective Sees by the Apostles or by 
Apostolic men. How they were appointed or elected in the 
age immediately succeeding the Apostles, is not clear, and 
perhaps the custom varied both in different Churches and at 
different times ; but it may be assumed that the united suf- 
frage of the Clergy and the Laity was in many places long 
considered necessary to a lawful election.* The disorderly 
proceedings, however, which accompanied such popular elec- 
tions, led to a gradual change in the rule, so that the neigh- 
boring Bishops, or at a later time the Bishops of the Province, 
who at first probably gave a bare consent to the election of 

any orthodox man who might be chosen by the people, were 
at length invested with the power of electing fit men for 
this office. Doubtless as a general rule, a Bishop was chosen 
from among the Clergy of the See, over which he was to preside, 
and the recommendation of the Clergy and Laity of the See 
was also doubtless of great weight in determining the choice; 
but it seems evident that from the Council of Niceea onward the 
power of choosing men to fill Sees that fell vacant rested ab- 


* For a full discussion of this subject, see Bingham, Bk. IV. 


fPPrRODTaTrT ew... 19 


solutely with the Metropolitan and cther Bishops of the 
Province in which such a vacancy occurred. 

Until the Council of Nicza the bishop-Elect was ordained 
by two or three Bishops, and from that time by at least three 
Bishops of the Province in which his See was situated; and 
from the moment of his ordination he had full jurisdiction 
over all orders of men, Clergy and Laity, in the City and 
Parish of which he was Bishop.. He alone ordained the Pres- 
byters and Deacons, and appointed Clergymen of Minor Or- 
ders ; he presided in the public worship of the Church ; he 
had control of all Church funds and properties, though he 
was bound to take the counsel of his Presbyters and Deacons 
as to the appropriation of them ; the exercise of discipline 
was in his hands; and with it he had like power of indulgence 
to the truly penitent. Though, as we shall see, his personal 
acts were subject to investigation, and his official acts and 
judgments were subject to revision and reversal in the Synod 
of his Province, yet within his Parish he had no superior and 
no equal. The Bishop.was no autocrat; he was as much 
“under authority” as the poorest Reader, or Singer, or Monk 
within his jurisdiction; but when charged with personal 
wrong or crime, he had a right to trial by his peers, his 
Brother Bishops of the Province; and his official acts stood as 
effectual and canonical until they were reversed by the Pro- 
vincial Synod. 

The Prespyrers were next in order to the Bishop. They 
performed the functions and enjoyed the dignities of the 
Sacerdotal Office. They had no right to ordain ; perhaps not 
even to confirm ; but every other priestly ministry might be 
performed by them as well as by the Bishop. They were sub- 
ject to the Bishop’s jurisdiction ; yet in the administration 
of his See he was required both to give due consideration to 
their counsels and to make known to them whatever disposi- 
tion he might make of moneys or estates belonging to the 
Church. 

In an inferior sense the Deacons were included in the 
Sacred Order of the Priesthood. Though they might not 
offer (tpoopéperv), they assisted at the Oblation, and were 
Ministers of the Altar ; they had charge of the Holy Vessels ; 
they communicated at the Altar with the Bishop and the 
Presbyters; and they administered the Oblation to the inferior 


20 INTRODUCTION. 


Clergy and the Laity. With the Presbyters they were the 
Almoners of the Bishop in the distribution of Church charities, 
The Bishop was required to seek their counsel with that of the 
Presbyters in the administration of affairs, and to communi- 
cate to them his disposition of Church funds. 

The Minor Crerey ranked far below the Orders of the 
Priesthood ; yet though they were wholly subordinate to the 
Presbyters and Deacons, they were everywhere recognized as 
Clergymen. They lived under clerical discipline ; they were 
supported in their office from the revenues of the Church ; 
and though they had no ordination by imposition of hands, 
they were admitted to their ministry with sacred ceremonies 
which could be performed by none but the Bishop or Chor- 
episcopus. First among the Minor Clerey* was 

THE SuBDEACON (U7 7péTI|C, UTodLdKovoc), who was charged 
with the preparation of the Holy Vessels, and delivered them 
to the Deacon at the proper time in Divine Service. During 
the Celebration of the Eucharist they attended at the doors 
of the Church, though this duty seems to have been sometimes 
shared with them by Deacons who stood at the men’s gate 
while the Subdeacons stood at the women’s gate. Not the 
least important of the functions of the Subdeacon was that of 
bearing episcopal messages and letters from one Church to 
another. The Subdeacons were strictly charged not to en- 
croach on the functions of the Deacons; nor to minister the 
Holy Gifts to the people; nor to touch the Sacred Vessels 
during the Oblation; nor to come within the rails of the Altar; 
nor to have any place in the Diaconicum or Deacon’s Room ; 
nor to bid the prayers in Church ; nor to wear the Vestment 
called the Horarium ; nor even to sit in the presence of a 
Priest or Deacon without his leave. 

Tue Acotyruist (akdAovOoc), as distinguished from the 
Subdeacon, was unknown in the Eastern Church until the 
fifth century, though counted among the Clergy by the Latins 
at an earlier date. His duty was to light the candles of the 
Church, and to attend the Ministers with wine for the 
Eucharist. 

Tur Exorcist (éopkeorc) was not regarded as a separate 
Order before the third century. Origen ascribes the power 


* For a full account of the Minor Clergy see Bingham, Bk. IM, from which these 
definitions are mainly abridged. 


INTRODUCTION. 21 


of casting out devils to the prayers and adjurations of ordinary 
Christians. Bishops and Presbyters, however, were the ordi- 
nary ministers of this power, until the class of Exorcists was 
established and recognized. Their duty was to lay hands on 
the energumens, to repeat the forms of prayer prescribed, 
and to command the evil spirits to depart. 

Tae Reaver (dvayvoornc) was appointed to read the Gos- 
pels and other parts of Scripture from the Ambo or Pulpit 
which stood in the midst of the Church. This class of Minor 
Clergy does not appear before the third century. 

THe DoorKErrer (tvAwpdc¢) seems to have been little more 
than Sexton and Janitor. 

Tue Sineer (adti¢ Kkavovkoc) is first mentioned in the 
Council of Laodicea. His office was to sing in the Church, in 
his appointed place, which was the Ambo or Pulpit. 

Tae Copratm or Fossarm (komidta, kom@vtec) had charge 
of funerals, and were particularly bound to see that the poor 
had decent burial. 

THe ParaBoLant (TtapaBodavoi) are counted by some as a 
distinct Order among the Minor Clergy, while others with 
better reason believe them to have been a class of men chosen 
from among the Clergy, but not a distinct Order. Their duty 
was to take care of the sick, and their name was taken from 
that of the gladiators (mapdBodo:), who fought with wild 
beasts, on account of the equal danger incurred by the para- 
bolani in encountering infectious disease. 

Tue Carecuists (Katynyntai), were not an order of the 
Clergy, but were men chosen from among the Clergy superior 
and inferior on account of their peculiar aptness to teach. 
Their duty was to receive and instruct the candidates for 
Baptism. They were also sometimes called vavtoAdyo. As 
the Bishop, as ruler in the Ark of Christ’s Church, resembles 
the tpwpev¢ or Pilot ; the Presbyters, the vaita: or Mariners; 
the Deacons, the toiyapyou or Chief Rowers; so the Catechists 
were called vavtoddéyo., Ship’s Clerks, they being appointed 
“to receive passengers and contract with them for the fare of 
their passage ;” 7. e., to show the Catechumens the contract 
they were to make, and the conditions on which they were to 
be received into the vai¢ (Nave) which represented the Ship 
or Ark of the Church. 

Tue Steward or THE CuuRcH (oikovduoc), like the Cate- 


22 PN PRODUC TION: 


chist, was chosen by the Bishop out of the Clergy of the 
Parish. He was, therefore, always a Clergyman, though the 
Stewardship was simply an administrative office in the Church, 
and not an Order of the Clergy. His duty was to manage 
the revenues of the whole Parish under the inspection of the 
Bishop, and particularly to take care of the revenues of the 
Church during the vacancy of the Bishopric. 

Tae ScrvopHytax (pvAag thy oxedwv, or otherwise PiAakt 
TOV KEyNAiwWY), Was commonly a Presbyter, and had charge 
of the sacred vessels, utensils, and such precious things as 
were laid up in the sacred repository of the Church. He was 
also properly the CuartopHyLax, or Keeper of the Rolls and 
Archives. 

Tae Hermenevt& or INTERPRETERS (épynvevtai), were a 
class of men of whose existence in Churches where the 
people differed in language, there is no doubt. In countries 
like Palestine, for example, where probably some spoke Syriac 
and others Greek, or in Africa where some spoke Latin and 
others Punic, their office was to render the one language into 
‘ the other, as there was occasion, both in reading the Scriptures 
and in the homilies that were addressed to the Congregation. 
So careful was the Church of the instruction of the people, 
that she not only translated the Scriptures into all languages, 
but provided a standing office of Interpreters that whatever 
was done in her public worship, might be so done as “ to be 
understanded of the people.” 

Besides the Clergy whom we have named, there were 
Offices in the Church which it may be well to mention here, 
though their incumbents were not counted as forming Orders 
of the Clergy, and indeed were not always even Clergymen, 
but might be chosen from the Clergy or the Laity as might 
seem most expedient. 

Such was the Apvocate or Derensor oF THE CHURCH (ék- 
dixocg ti¢ éxkAnotac), who is also sometimes called Eccrxstec- 
picus (é«mAnoéxduxoc). It is probable that the duties of this 
officer varied in different Churches or at different times in the 
same Church, and it is certain that they were occasionally 
divided in extensive Parishes between two or more Advocates. 
In the latter case it was the business of the ApvocaTr OF THE 
Poor to look to the interests of poor persons, widows, and 
virgins belonging to the Church, and in case of wrong or 


iwTRGODUCTION. 23 


injury being done them by the rich, to act as their attorneys 
and advisers in seeking redress from the Magistrates. 

Tue Cuurcu Apvocarte, properly so called, was appointed 
to the same office in behalf of the Church as a corporation, 
and in behalf of any of the Clergy who were so injured or 
oppressed as to have occasion for redress in a civil court. It 
was his duty in case of failure before the ordinary magistrates 
to appeal directly to the Emperor, and obtain a Rescript in 
favour of the Church. The Church Advocates were also em- 
powered to admonish idle Monks and Clergy who were in the 
habit of resorting to Constantinople, and in case of necessity 
to compel them to return to their own homes. Together with 
the Stewards they had the superintendence of the Copiatie 
and they were required to inform the Bishop of any negli- 
gence on the part of Clergy in attending the celebration 
of Morning and Evening Service in the Church. It is to be 
observed, however, that the Advocates had no spiritual power, 
authority, or function whatever. 

THe Mansionarivs (tapapyovdpioc) was an officer concerning 
whose functions there has been much dispute ; but he seems 
in the judgment of the weightier authorities to have been the 
Steward or Bailiff of the lands of the Church. 

Tae Warvens oF THE CuurcHEs (@tAaKe¢ TOY EKKANOLOYV) 
were either the same as the Doorkeepers, or they were a body 
of men analogous in their position to the Wardens and Vestry 
of English Churches. 

Tue Norarn or Exceprores (dévypdpor, tayvypdpor) were 
shorthand writers appointed to attend the trials of Martyrs 
and Confessors, and minutely to report the circumstances of 
their examination. It was also their duty to be present at 
the executions of the Martyrs, and to record whatever passed 
during the time of their suffering. Such descriptions were 
called Gesta Martyrum, and were the original accounts which 
every Church preserved of her own Martyrs. 

It is not necessary to mention more than one other class 
of Church Officers, the Apocrtsarmt or ResponsaLEs, who were 
resident representatives of foreign Bishops and Churches, 
appointed to act as proctors at the Imperial Court in all 
causes ecclesiastical wherein their principals might be con- 
cerned. 


94 INTRODUCTION. 


But we cannot leave the subject of the Clergy without 
taking particular notice of three important classes of persons, 
viz.: the Deaconesses, the Monks, and the Virgins of the 
Church. 

There is evidence that DEaconrsses were of apostolical ap- 
pointment, since St. Paul, in Rom. xv, 1, calls Phoebe a 
Servant (d:dkovoc, Deaconess) of the Church of Cenchrea. 
The original word dvdkovoc, used by St. Paul, is exactly equi- 
valent to the Latin Ministra, by which name certain women 
of the Church are called in Pliny’s Epistle in which he speaks 
of the Christians.* 

Tertullian and other early writers call the Deaconesses 
Viduce, Widows, and their office Viduatus, Widowhood, because 
they were usually appointed, from among the Widows of 
the Church. According to certain regulations they were 
required Ist, to be Widows; 2d, to have had but one husband; 
3d, to have borne children; and 4th, to be of considerable age, 
as forty, fifty or sixty years. These regulations, however, 
were not inflexible, since it appears that Virgins as well as 
Widows were promoted to the office of Deaconess, and that 
even after Chalcedon, Widows were sometimes at least ordained 
while under forty years of age ; nor is it absolutely certain 
that a Widow who had lawfully married a second time after 
being separated by death, not by divorce, from her first hus- 
band, was always excluded from the office of Deaconess. 

Concerning the ordination of Deaconesses, there has been 
much dispute among the learned, some affirming and some 
denying that they were always regularly ordained by the im- 
position of the hands of the Bishop. Bingham shows con- 
vincingly that they did receive imposition of hands, and that 
not merely in the way of benediction, but as an actual conse- 
cration of them to their office in the Church. Among the 
Paulianists it is probable that the Deaconesses were not so 
ordained ; and among the Catholics it is probable that there 
were two classes of persons indifferently known as Dea- 
conesses, viz., true Deaconesses who had been regularly or- 
dained ; and novices or candidates who had not been actually 


* Plin. lib. x. Ep. 97. Quo magis necessarium credidi, ex duabus ancillis, que 
Ministre dicebantur, quid esset veri et per tormenta quierere. Wherefore I deemed it 
the more necessary to put to the torture two damsels who were called Ministers, and in- 
quire of them what the truth was. 


DNERODUCTION, é 25 


ordained, but who lived under the rules and appeared in the 
habit or dress (€v 7@ oy7warte) of the Deaconesses. Zonaras 
states (Com. on Nic. xx) that Deaconesses were sometimes 
chosen from the Virgins of the Church, though they were not 
ordained until they had attained the age of forty ; but that 
Virgins of twenty-five years received from the Bishop a certain 
habit or dress without imposition of hands ; and that these 
latter were also called Deaconesses (dvaxovicoar) even in the 
Canons of the Church. 

It is to be observed that the ordination or consecration of 
the Deaconesses conveyed to them no power to execute any 
part of the Priestly Ministry. This was always forbidden. 
They were appointed to perform merely some inferior services 
of the Church, chiefly relating to women, for whose sake they 
were appointed ; and particularly to assist in preparing women 
for Baptism, and to attend them before and after the immer- 
sions with which Baptism was customarily celebrated. They 
acted as private catechists to female catechumens; they visited 
women who were sick and in distress ; they ministered to the 
Martyrs and Confessors in prison; in Greek Churches they 
attended the women’s gate in the Church; they preserved order 
in Church among the women; they presided over the Widows; 
and it was their duty to introduce to the Bishop any women 
who had a suit to prefer to him. 


Early in the fourth century the Monxs (wovayol) began 
to be a very important class in the Church, but Monasticism is 
not to be confounded with the Ascerricism which was culti- 
vated and enjoined from the beginning. Asceticism in its true 
primitive sense meant nothing more than our Saviour meant 
in his encouragement of “Prayer and Fasting,” and in his 
prediction concerning his disciples when He should be taken 
away, “Then shall they fast ;” or than St. Paul meant when 
he said, ‘‘I keep my body under, and bring it into subjec- 
tion.” It is true that the measures and degrees of mortifica- 
tion practised by private Christians of the early ages were 
vastly greater than are dreamed of by the Christians of the 
present day : but the object was the same then that it is now, 
“to keep under the body and bring it into subjection,” and 
thereby the more easily to mortify their “‘members upon the 
earth, fornication, uncleanness, inordinate affections, and evil 
concupiscence.” In the early Church, there were many who 


26 ‘ INTRODUCTION. 


“for the Kingdom of Heaven’s sake”? renounced the ordinary 
pursuits of men, such as honour, riches, power and the like, 
that they might the better give themselves to the studies and 
pursuits of a holy life. Such self-discipline the primitive 
Church always approved, and while she never propounded it 
as a rule, nor prescribed the degrees to which an individual 
man must practise it, she unequivocally approved the practice 
and applauded the design. But on the other hand, the primi- 
tive Church was the steady foe of that false asceticism which 
despises or abominates the things that it renounces, as a 
reference to the article “‘ Asceticism” in the Digest will suffice 
to show. The uniform language of the Church was: “If any 
Bishop, Presbyter, or Deacon, or any other of the Clergy shall 
abstain from marriage, flesh, or wine, ov dia doxnolv, aAAa da 
BdeAvpiar, not through asceticism (or self-discipline) but as abom- 
inating the good creatures of God, let him be deposed and cast 
out of the Church.” Notwithstanding this decided position 
of the Catholic Church, the various forms of false Asceticism — 
in the early ages were well nigh innumerable, as the early 
Canons show, so that while it is true that Christianity fostered 
true Asceticism, it is no less true that the Church was forced 
to be a resolute adversary of its counterfeit. 

In the eye of the Church, therefore, Marriage and Celibacy, 
considered as states of life, were equally estimable. Marriage 
was “honourable unto all men,” Bishops, Priests, and Dea- 
cons not excepted; but for him who “could contain” and 
who for the love of Ged, that he might better serve the Church 
or promote his own salvation, kept himself a virgin, it was felt 
that honour should be given in proportion to the greatness of 
his sacrifice. Nevertheless it was not till the beginning of the 
fourth century that Monasticism as a professed state of life 
began to prevail so widely as to need the regulation of the 
Church, but from that time it was speedily developed under 
many forms. 

Tur AncHorets (avaywpntai) were men who retired into 
the wilderness and dwelt. in natural caves, or artificial cells, 
or even in tents. When many of these were near each other, 
though separate from each other and independent of each 
other, their settlement was called a Laura. 

When the Monks were joined together in one Community 
they were called Canosrres (KovvoZi7ai), and their habitations 


INTRODUCTION. 27 


were called Cenobia (kotv6Bia). Such communities were soon 
established in all parts of Christendom, and became the regu- 
lar form of Monastic Institutions. They were under reguls- 
tions of greater or less stringency, according to the rules 
which they professed, and they were in all things subject to 
the Bishop, who was required by the Canons to provide for 
their decent maintenance. It was also his duty to maintain a 
godly discipline over the Monks, and in case of their contu- 
macious persistence in any forbidden courses, to expel them 
from their Monasteries. 

Of the many extravagant and capricious forms of monastic 
life none was more extraordinary than that of the Sryirrm or 
Pillar Monks who were so called because of their living per- 
petually on the top of a pillar. Naturally enough the profes- 
sors of this way of life were extremely few, but the accounts 
of their prolonged endurances are certainly astonishing. It 
does not appear that they were in any very great or general 
esteem. 

Far more pernicious to the Church and to the State were 
the bands of Strolling Monks, who lived in companies of two 
or three together, making their profession a pretext for idle. 
ness, and their pretence of ascetic sanctity a plea for setting 
at defiance all authority except their own. They were the 
pests of the Cities, fomenting contentions and disturbances, 
slandering the Clergy, challenging and receiving superstitious 
veneration from the multitude, affecting an unusual habit, 
making frequent visits to the Virgins, fasting to absurd excess 
at fasting times, but on the feast-days drunk and riotous to 
beastliness, when, as St. Jerome says, saturabantur ad vomitum. 
In the correction of such disgraceful rioters it is evident that 
spiritual censures were of small avail, and it sometimes be- 
came necessary to call in the civil power for the abatement of 
the nuisance. 

Happily this corruption of Monasticism was the exception, 
not the rule. The early Monasteries were, in general, of real 
and valuable service to the Church. It was no trifling matter 
in an age like that, when Christianity had still to struggle 
with the virus of hereditary heathenism in the hearts of the 
baptized themselves, that houses should be found in every 
city filled with men of faith so strong that they renounced 
the world in order that they might win Carisr. And it is 


28 INTRODUCTION: 


beyond a doubt that in the great majority of cases, making 
due allowance for the frailty of humanity, the Monks were in 
their lives and conversation wholesome patterns to the mem- 
bers of the Church. The religious simplicity of their daily life 
was only equalled by the unwearying fervency of their devo- 
tions. Their houses were abodes of learning, industry, and 
‘ piety, and it was often in the Monastery that the truest life 
of Christianity was lived and its most perfect spirit breathed. 

Yet in spite of the reputation they acquired, and of the 
_ reverence in which their virtues caused them to be held, the 

Monks had no rank in the Church but that of simple laymen. 
As they had embraced an exceptional state of life, which 
needed more than ordinary safeguards, they were protected 
and restrained by a more strict and watchful discipline than 
ordinary laymen ; but they had, beyond this, no rights, rank, 
nor titles in the Church that any layman might not claim. 
They were stringently forbidden to meddle with ecclesiastical 
affairs ; and it was a well-known point of order that, however 
learned he might be, no Monk nor other layman might usurp 
that right of public teaching and preaching which is the pre- 
rogative of the Priests of God.* 

Whenever, therefore, a Monk was for any cause promoted 
to be a Priest or Bishop, says Bingham, he was obliged to go 
through all other Orders of the Church, as it was then cus- 
tomary for laymen to do, before the superior Orders were 
conferred upon them; and in this respect, adds the same 
learned author, “the difference between a Monk and any 
other layman was only this, that a Monk by virtue of his edu- 
cation in a school of learning and good discipline (such as 
Monasteries then were) was supposed to be a better proficient 
than other laymen, and therefore allowed the benefit of a 
quicker passage through the inferior Orders than other candi- 
dates of the Priesthood.” It does not appear that the Monks 
ordinarily aspired to the Sacerdotal Dignity, though there 
were several instances in which it was customary to promote 
them to the Priesthood. In the Lauras the Priest was natu- 
rally taken from among the Hermits, and a like rule was fol- 
lowed in all Monasteries of any considerable size. Indeed in 


* Leo, Ep. 60 al. 62. -lud quoque convenit precavere, ut preter eos qui sunt 
Domini Sacerdotes, nullus sibi jus docendi et predicandi audeat vindicare, sive sit 
ille monachus, sive laicus, qui alicujus scientie nomine glorietur. 


INTRODUCTION. 29 


the Cities, where the Monastic Houses were often very large 
and had Churches attached to them, the Archimandrite or 
Abbot was Priest of the Church, and was even permitted to 
have four or five of the other Monks likewise ordained to the 
Priesthood for the service of their Church. On account of 
the learning and piety which prevailed in the Monasteries it 
also came to be common for Bishops who had need of Clergy 
to take Monks out of their Monasteries with the consent of 
the Abbot, and ordain them for the service of the Church. 
The men thus chosen commonly continued in the world that 
ascetic way of life which they had practised in the cloister ; 
and on this account both these and the Priests of Monasteries 
were by the Greeks called iepowovayoi or Priest-Monks, to dis- 
tinguish them on the one hand from Monks who were not 
Priests, and on the other from Priests who were not Monks. 
It happened, too, sometimes, that a Bishop and all his Clergy 
embraced an ascetic way of life, having all things common, 
renouncing individual property, living in one house, eating at 
one table, and being all clothed at the common expense. This 
happened oftener in early times at the East than at the West, 
St. Ambrose being the first who brought this way of living into 
the Western Church. St. Austin himself says that he intro- 
duced it into Hippo, where, as he declares, he made his 
Bishop’s-house a Monastery of Clergymen who, like the Apos- 
tles, had all things common.* Thus in a third way it came 
about that Monasticism was professed and practised by the 
Priesthood. Celibacy, however, was by no means exacted from 
the Clergy in general. A declared contempt for marriage was 
considered cause sufficient for the deposition of a Bishop or 
other Minister or for the excommunication of a layman. Mar- 
riage was no impediment to ordination even as a Bishop ; and ° 
Bishops, Priests, and Deacons, equally with other men, were 
forbidden to put away their wives under pretext of religion. 
The case was different when a man was unmarried at the time 
of his ordination. Then he was held to have given himself 
wholly to Gop in the office of the Holy Ministry, and he was 
forbidden to take back from his offering that measure of his 
cares and his affections which must necessarily be given to 


* Aug. Serm. 49 de Diversis. Volui habere in isté domo Episcopi meum monas- 
terium clericorum. Ecce quomodo vivimus. WNulli licet in societate habere aliyuid 
proprium. 


30 INTRODUCTION: 


the maintenance and nurture of his family. In short, the 
married man might be ordained, but with a few exceptions no 
man was allowed to marry after ordination. 


It could not be that the devout practice of celibacy by 
Christian men of every order lay and clerical should thus pre- 
vail, without a corresponding tendency among the women of 
the Church. Rather we might look for greater and more 
marked developments in this direction among women than 
among men. For in every age and country the chastity of 
women has been the one virtue without which all other virtues 
were of no avail ; and even among the heathen of the older 
world the Virarn consecrated for her life or for a term of years 
was the most sacred type of womanhood. In a religion which 
declares as one of its most fundamental articles that the 
ErernaL Son oF Gop, being conceived of the Hoty Guost, 
did not abhor the Virgin’s womb ; but that, being Gop of the 
Substance of the Farner, He became Man of the Substance 
of the Blessed Virgin Mary His Mother ; in such a religion, 
it could not but be that from the first many holy women 
should give themselves to the Service of Gop in the estate of 
Perpetual Virginity. Such at least is the established fact ; 
and as ascetic celibacy was frequently embraced among men 
for centuries before monastic institutions became common in 
the Church, so among women there were many recognized as 
Virgins of the Church though dwelling at their own homes 
and in the midst of their own families before conventual 
communities of women had been thought of. Early in the 
second century we know from Tertullian that there were Vir- 
gins who made open and public profession of Virginity, and 
dedicated themselves to Curist in that estate ; that such Vir- 
gins were specially recognized by the Church ; that they were 
enrolled on the Sacred List of the Church (avayeypaypévar év 
T@ TOY ékKAnowy Kavéve); and that their customary distinc- 
tion was that of Virgins of the Church or Ecclesiastical Vir- 
gins (Ilapbévoi éxxAnovaortixai). “So that,” as Bingham says, 
“it is now out of dispute that as the ascetics for the first three 
hundred years were not [cloistered] Monks, so neither were 
the Sacred Virgins of the Church monastical Virgins or Nuns 
confined to a cloister as in after ages.” 

On what terms the profession of Virginity was permitted 


PR TRODUCTION . 31 


to be made is not by any means clear. It is admitted on all 
hands that there must have been on the woman’s part some 
declaration of her purpose to continue in that state through- 
out her life ; but whether this was in the form of a simple 
declaration or in that of a solemn and irrevocable vow to Gop 
is not so certain. Perhaps in this as in so many other in- 
stances the custom was different in different Churches ; per- 
haps the custom was different at different times even in the 
same Church ; perhaps there was a choice left to the woman 
of the form in which she should profess; and perhaps in some 
cases there may have been a novitiate introduced by a simple 
profession of intention to remain a Virgin, followed when the 
woman was of riper years by a more solemn vow. It is evi- 
dent, however, that a solemn and irrevocable vow was not 
universally required in the age of St. Cyprian, who expressly 
says of the Virgins of the Church : “If they have given them- 
selves to Curist through faith, then let them abide so in 
modesty and chastity without pretence ; and so let them await 
in strength and stableness the wages of Virginity. But if 
they either cannot or if they will not abide, then better were 
it that they marry than that they should burn through their 
offences.” * Yet it is equally evident that the tendency of the 
Church’s legislation was always to greater and not less strict- 
ness in this matter, so that the penalty of excommunication 
was visited on professed Virgins who contracted marriages. 
It is to be observed, nevertheless, that such marriages were 
never declared to be null or void. The parties to them fell 
under the censures of the Church, and might not be absolved 
without a long continued penance ; but their act was not dis- 
annulled nor cancelled, neither was their union held to be 
adulterous. And it is further to be observed that by the im- 
perial laws as well as by the Canons of the Church, the Con- 
secration of a Virgin was not reputed valid till she was forty 
years of age, but that if done earlier it was in her power to 
disavow her profession and enter lawfully into the married 
state. 


* Cypr. Ep. 62 al.4.ad Pompon. Si ex fide se Curisto dicaverunt, pudice et caste 
sine ulla fabula perseverent; ita fortes et stabiles premium Virginitatis exspectent. 
Si autem perseverare nolunt, vel non possunt, melius est nubant, quam in ignem suis 
delictis cadant. 


32 INTRODUCTION: 


When a Virgin desired to be consecrated she made known 
her wish to the Bishop, who either himself or by one of his 
Presbyters met the woman in the Church, and there publicly 
invested her with the Virgin’s Habit, a peculiar dress by which 
she might at once be recognized as a consecrated person. To 
this was added the Veil, the usual badge of marriage, but in 
this case signifying the giving of herself to Gop. She also 
received a head-dress called the Mitre, and as there was a 
form, usual in secular marriages, of unbinding the woman’s 
hair in token of her subjection to her husband, so the Virgin’s 
hair was unbound in token of her unreserved submission of 
herself to Curist. It will be noted that the consecration of a 
Virgin differs greatly from the ordination of a Deaconess. 
The Deaconess had an Office in the Church to which she 
was ordained by the Bishop only. The Virgin entered on a 
State of Life which the Church approved ; and in her public 
self-consecration she was recognized and invested with the 
symbols of her state by the Bishop himself, or by a Priest of 
his appointment. In a word, the Virgin stood to the Dea- 
coness in the same relation in which the Monk stood to 
the Clergy, and the ceremonies of her consecration neces- 
sarily differed in a marked degree from the ordination of the 
Deaconess. 

The great esteem and veneration in which the Virgins of 
the Church were held, and the inviolable chastity which all 
believed them to maintain, led in the third and fourth cen- 
turies to an abuse which is repeatedly forbidden in the 
Canons. Unmarried Clergymen, requiring supervision for 
their households, employed women who were not kinswomen 
to live in their houses and take charge of their affairs. The 
desire of society and the fear of scandal often led them to 
prefer the Virgins of the Church for this position. The Vir- 
gins so entertained were naturally chosen from a preference 
on the Clergyman’s part—a preference which was not at all 
concealed, but on the contrary was openly professed. A chaste 
love and a wholly spiritual affection were declared to be the 
cause of the connection. The Virgins, or others, so living with 
Clergymen, were therefore called dyaryrai or beloved ; and 
it would be uncharitable not to believe that in many instances 
the connection was, at least at first and in the purpose of the 
parties, pure and chaste. Yet in the nature of things it could 


INE ODUCT LO. 33 


not but lead to great scandal and no small amount of actual 
sin even on the part of those whose first designs were inno- 
cent ; and when the impure availed themselves of such a 
license the effect might readily have been foreseen. “For it 
appears,” says Bingham, “from the complaints of St. Cyprian, 
St. Jerome, and others, that the practice of some was very in- 
tolerable ; for they not only dwelt together in the same house, 
but lodged in the same room, and sometimes in the same bed ; 
and yet would be thought innocent, and called others un- 
charitable and suspicious that entertained any hard thoughts 
of them.” With such an excess of charity as these lewd 
persons required, the Church declined to treat them, and 
proceeded against them as scandalous libertines who were 
unworthy of communion with her. And that such things 
might forever cease, it was absolutely forbidden to any Clergy- 
man of any order to have any woman (not of his near kin- 
dred) dwelling with him (ovveioaxrov). Grave as this 
scandal was, it would be difficult to find a better or more 
singular proof of the general estimation of the chastity of 
the Virgins of the Church than that such an outrage upon 
common decency should ever have been possible under such 
pretexts. 

Tue Wiwows of the Church were in regard to their habit, 
profession, consecration, and the like, under the same laws 
as the Virgins. They were required to have been only once 
married, and before profession to have long lived chastely 
and irreproachably after the death of their husbands. When 
they were admitted, they made to the Bishop openly in the 
Church a profession of their purpose to continue in the state 
of Widowhood, and were then invested by the Presbyter with 
the Widow’s garment. The ceremonies of their consecra- 
tion differed in some respects from that of Virgins, but the 
chief point of distinction was that Widows were forbidden 
either at their consecration or thereafter to assume the Vir- 
gin’s veil. 

We have thus glanced at the officers and other persons 
who were recognized in a peculiar manner by the Church, 
and had their names enrolled in the Sacerporan List or 
Sacred Canon of the Church. The whole, as we have seen, 
comprises 


34 [IND RODYCTION: 


I. Tar Priestnoop, including the Bishop, Presbyters, and 
Deacons. 

II. Toe Minor Cuerey, including the Subdeacons, Aco- 
lythists, Exorcists, Readers, Doorkeepers, Singers, and the 
Copiatz or Fossarii. Here, too, perhaps, we ought to class 
the Deaconesses. 

III. Curricat Orricers, that is persons chosen from the 
whole list of the Clergy, superior and inferior, to fulfill some 
special function. Such were the Parabolani, the Catechists, 
the Steward, the Sceuophylax, and the Hermeneute. 

IV. OFFicrERS WHO MIGHT BE EITHER CLERGYMEN oR LayMeEn, 
viz., The Advocate or Defensor, the Mansionarius, the War- 
dens, the Notarii, and the Apocrisarii. 

V. Tue Ascetics, including Monks, Virgins, and Widows. 


(Dds 0 Sete a Di ee 9 


ANCIENT CHURCHES AND THE APPOINTED STATIONS OF 
THE VARIOUS CLASSES OF THE LAITY. 


CHURCHES IN THE AGE OF PERSECUTIONS AND AFTERWARDS. THE CATHEDRAL AND 
THE SEE. ORATORIES. MARTYRIES. CEMETERIES. THE BISHOP’S THRONE. THE 
ALTAR. THE BEMA. THE PROTHESIS. THE DIACONICUM. THE CHANCEL. THE 
HOLY GATES. THE NAVE. PLACE OF THE MINOR CLERGY AND THE FAITHFUL. 
THE CO-STANDERS. THE AMBO. PLACE OF THE READERS AND SINGERS. PLACE 
OF THE PROSTRATORS. THE WOMEN’S GALLERY. THE INTERIOR NARTHEX. THE 
ROYAL GATES. PLACE OF THE HEARERS AND CATECHUMENS. PRIVILEGES OF THE 
HEARERS. CATECHUMENS, THEIR AGE, THEIR PROBATION, THEIR FOUR CLASSES. 
THE GREAT GATES. PLACE OF THE HIEMANTES. PENANCE IN THE PRIMITIVE 
CHURCH WAS A DISCIPLINE, NOT A PUNISHMENT NOR A MERITORIOUS EXPIATION. 


FTER the account of the Clergy and Ascetics of the 
early Church which has been given in the previous 
chapter, it will be expected that we should give some account 
of any classes or distinctions that were recognized among the 
Laity ; and possibly the best way to do this acceptably will be 
to combine a brief description of the Sacred Edifices of that 
age with some slight outline of the ancient discipline. 
During the centuries of persecution Christian Churches 
were extremely simple in their form and structure. The 
necessities of the time often compelled the Christians to per- 
form the Holy Mysteries of their religion in whatever place 
seemed likeliest to afford security from the intrusion of their 
enemies ; yet it is evident that from the first they had their 
consecrated places for the worship of Almighty Gop, and that 
their use of common dwellings, caves, and catacombs was 
caused by mere necessity, not from a disregard of the pro- 
prieties and decencies of Gop’s House. The moment they 
were free from danger, Churches («vpiaxd) appeared in every 
City ; and where the number of believers needed more than 
one, they were indefinitely multiplied. The chief Church of 
the City was the Bishop’s Church, not that he had less author- 
ity in one Church than another, but because in that he had 
his special throne (@pévoc), or seat of office, which was there- 
fore called the Bema ((7jua), or Tribunal, because it was there 


36 INTRODUCTION. 


that he pronounced his sentences and made known his deci- 
sions. The Bishop’s throne was called by the Latins Sedes 
and by the Greeks Cathedra, whence we derive our Enelish 
word Sze to designate the City from which he takes his title, 
and Carneprat as the name of his chief Church. 

Besides the Cathedral there were frequently other Churches 
that demand some special notice. 

Such were Oratortes (tpooevkripla, oikor ebxt pol), a name 
which is often indiscriminately applied to all Churches what- 
ever, but which more strictly belongs to private chapels which 
were always dependent on the Parish Church, and were 
licensed only for the purpose of Common Prayer, and not 
for the Celebration of Holy Communion. 

Martyrigs (waptipia) were Churches erected over’ the 
graves of Martyrs or called by their names ; but if the person 
in memory of whom the Church was built was a Prophet or 
Apostle, then it was called Propurreum (tpopyreiov), or Apos- 
TOLEUM (adT00TOAEiov). 

CEMETERIES (KovunT7pLa), were the same as Martyries, except 
in origin. During times of persecution the Christians were 
accustomed to assemble in private vaults or burying places, 
and particularly at the graves of Martyrs and Confessors ; 
and when the persecutions ended they erected Churches on 
the places which had thus been doubly consecrated and en- 
deared to them both by the ashes of the Saints, and by the 
consolations of religion. Such Churches received the name 
of Cemeteries, that is, sleeping-places, which had previously 
been given to the burying-ground or vault above which they 
were built. 

But by whatever name known, and however simple or 
however ornate in their structure, all Churches were arranged 
in much the same way as the Eastern Churches of the present 
day ; and this fact is an evidence not only of the prevalence 
of liturgies which closely corresponded with each other, but 
also, as the reader will ere long perceive, of a uniform order 
of discipline. 

Let us then proceed to examine the ground plan of an 
ancient Church as it is exhibited in the engraving opposite to 
the title-page of this book. 

Following the order suggested by the figures on the draw- 
ing we find first of all (1) at the East end, in the center of a 


INTRODUCTION. oT 


great arc, the Bishop’s Turons (@pévoc) which was also some- 
times called the Bema (@7jua); and to the right and left of 
this are the lower thrones or sedilia of the Presbyters. 

Immediately in front of the Bishop’s Throne is the Aurar 
(2) called in Greek Ovoracripiov, that is, an Altar of Oblation 
or Holy Table, but never called Bwudc, a name which was ex- 
clusively applied to heathen altars. This distinction suffices 
to explain the fact that while in their Canons and other writ- 
ings the ancient Fathers habitually spoke of the Holy Table 
as an Altar, O@vovaoripiov, they indignantly denied that they 
had Bwyuorvc, that is, such altars or for such purposes as the 
heathen had. 

The enclosed space around the Altar (3) took its name 
from the Bishop’s Throne, and hence was commonly called 
the Bema ; but it was also sometimes, though seldom, called 
the Aurar. Intothe Bema none but Bishops, Priests, and 
Deacons were permitted to enter. 

Opening into the Bema by a door on its North side is (4) 
the Proruesis (7pd60eo1¢), or room in which the offerings of the 
people were received, and particularly the Bread and Wine 
which were to be consecrated at the Altar. 

On the South side of the Bema, is (4’), the Dracontcum 
(dtakovtxdv), or Deacon’s Room, in which were kept the 
Sacred Vestments and Holy Vessels which were used in Di- 
vine Service. 

The entrance from the Body of the Church to the Bema is 
(5) through the Hoty Gates (dy:at 7bAa1), which stand in 
the middle of a partition (6) of lattice-work or rails (kvy- 
kAidec, Lat. Cancelli, whence our English Chancel). 

Passing through the Holy Gates Westward we come (7) 
into the Body or Nave (vdoc) of the Church ; and here, next 
to the Chancel, was the place for the Mrvor Crrrey and 
Farrarut Larry (moro/, téAevot), who were in the enjoyment 
of the full Communion of the Church. 

With these a class of Prentrents was permitted to stand 
during the service of the Church, on which account they were 
called ConsisTentrs (ovviotdevot), or Co-stanprers. These per- 
sons were permitted to communicate in prayers with the 
faithful ; that is, to be present at all parts of the service, even 
the Oblation or Celebration of the Holy Eucharist. They 
were therefore in one sense Communicants, but they were not 


38 INTRODUCTION. 


permitted to partake of the Holy Gifts, and were not reputed 
as Communicants, until they were restored to the full Com- 
munion (70 téAevor) of the faithful at the Altar. 

In the Nave stood the AmBo (auGwv), an elevated platform 
for the Readers and Singers who ascended to it by a flight 
of steps, and 

Behind the Ambo was the place appointed for the second 
class of Penitents called Prosrrators or KnereErs (i7oréi7- 
Tovrec, yovuKAivortec) from the attitude of kneeling or pros- 
tration which they were required to preserve during the 
prayers of the Church. They were excluded not only from 
receiving, but even from being present at the Celebration of 
the Eucharist, and were dismissed with the benediction of the 
Bishop, after special prayers had been offered in their behalf, 
but before the Oblation was begun. 

On the North and South of the Nave there was generally 
(8) a Portico on the ground-floor, and above this a Gallery 
occupied exclusively by the women. 

West of the Nave, but still within the Body of the Church 
was (9) the Inrertor Narruex (vdp67&, mpovdo¢), opening into 
the Nave by (10) the Beautiful or Royal Gates (mvAae wpaiat, 
mbAat Baotdikai), and in this was the appointed place of the 
third class of Penitents called Hearerrs, as well as of the 
Carrcuumens, and of Jews, Heathens, Heretics, or Schismatics 
who desired from any cause to hear the doctrines of the 
Church. 

The Hearers (dkpowpevor) were not permitted to enter the 
Nave, nor to join even in Common Prayers with the rest of the 
Congregation. They were admitted only to the Interior Nar- 
thex and allowed to listen to the reading of the Scriptures, 
the recitation of the Psalms, and the Sermons which were 
commonly delivered by the Bishop only, but sometimes by a 
Presbyter of his appointment : and when the Prayers began 
the Hearers were commanded to withdraw. 

The CarecHuMENS (kaTjyovpevot) were persons receiving 
elementary instruction in the Christian religion, with a view 
to Holy Baptism. When they had made formal application 
for Baptism they were acknowledged in an imperfect sense as 
Christians, and were admitted to the state of Catechumens 
with some solemnity and ceremony, including prayers, imposi- 
tion of hands, and the Sign of the Cross. 


INTRODUCTION. 39 


The age at which Catechumens might be received varied 
according to circumstances. The heathen were received at 
any age at which they might present themselves; unbaptized 
children were received even under seven years of age; and 
the baptized children of the Faithful were considered as 
Catechumens from the moment that they were capable of 
receiving instruction. 

The length of time that the Catechumens were required to 
wait before they were baptized varied in like manner. Not 
unfrequently Baptism was administered almost or quite im- 
mediately ; but more than one Provincial Council found it 
expedient to require a probation of considerable length, as 
two or even three years. 

There were, probably, four recognized Classes of the Cate- 
chumens, though many of the learned make but two. Ham- 
mond, following Bingham, gives them as follows: 1. Those 
who were under private instruction only, and not yet publicly 
received as Catechumens in the Church. 2. The He&arers, 
who were permitted to hear the Scriptures read and the Ser- 
mon preached, but not to remain for any of the Prayers, not 
even for those which related to the other classes of Catechu- 
mens. 3. The Kwyeerers, who remained during the Prayers 
for the Catechumens which immediately followed the Bishop’s 
Sermon, together with those for the Energumens and Peni- 
tents. After these prayers they received the imposition of 
hands, kneeling. 4. The Comprrenres or Exzcti, called in 
Greek BanriGéuevor or PwrtGouevor, who were the immediate 
candidates for Baptism, and had received the Bishop’s exami- 
nation and approval. 

Again proceeding Westward from the Interior Narthex we 
pass (10’) through the Great Gates into the Exterior Narthex, 
or area included within the wall which inclosed the whole 
circumference of the outer courts. In front of the Great 
Gates there was an open area (ai@piov) of greater or less ex- 
tent (11) surrounded by a portico (oroa/), and having some- 
where, generally near the middle, a fountain (p/aAc) or spring 
(@péap) of pure water. 

In our engraving which is copied from Beveridge, the 
fountain is perhaps incorrectly represented in the Interior 
Narthex (12); though it may be that this was its actual place 
in some Churches. It was in the open area that the lowest 


40 INTRODUCTION. 


class of penitents were found. They were such as had been 
guilty of hemous crimes, and were not so much penitents in 
the ecclesiastical sense of that word, as candidates for re- 
admission to the Church by means of the established disci- 
pline of public penance. They were called Mourners or 
Weepers (ovykAaiovtec) and stood or lay without the Great 
Gates with visible tokens of mortification and distress, beg- 
ging the prayers of the Clergy and of the Faithful as they 
entered. This class of penitents is also sometimes called 
yeuacouevot, Hiemantes, or Hibernantes, on account of their 
being compelled to remain exposed to the weather outside the 
shelter of the Church. 

Of the penitential discipline of the Primitive Church, it 
cannot be out of place even in a work of this kind to observe 
that it was emphatically a system of discipline. It was in no 
sense a system of punishment inflicted by the Church on her 
offending members. On the contrary, it was always asked by 
the returning sinner, and was granted to him as a grace ; the 
Church endeavouring, by a long-continued course of spiritual 
exercises suited to his weakness, to advance him prudently to 
higher and still higher privileges ; till at length she might 
again embrace him in the full communion of the Blessed 
Sacrament without the apprehension of a second fall. So, too, 
the course of penance through which he was called to pass 
was in no sense conceived to be a meritorious expiation of his 
past offences. The state of penance in its very nature in- 
volved a renunciation of all pretence of merit, and its object 
was not to atone for the abuse of past grace, but by means of 
discipline to frame the heart and life to a worthier use of 
more grace which was in due time to be again received. 

A reference to the numerous Canons on this subject will 
show that the appointed times of penance were exceedingly 
protracted, sometimes reaching even to the hour of death. 
Yet a certain discretion was almost always left with the Bishop 
to dispense with some part of the penance if he saw in the 
demeanour of the penitent such signs of true repentance as 
sufficed to justify such leniency ; and whatever might have 
been the crime for which the penance was imposed, no dying 
sinner was permitted to depart without the consolation of the 
Blessed Sacrament, “the last, most indispensable provision 
for his journey,” as it is called by the Council of Nicea. 


INTRODUCTION. 41 


It is needless to observe to the attentive reader of these 
Canons that they contain no trace, however slight, of any 
compulsory or obligatory confessions required from mem- 
bers of the Church on any occasions or for any reasons 
whatever. Yet to the careful reader, and even to the 
curious, these documents are not without some indications 
of a voluntary opening of spiritual griefs to an appointed 
Minister of Gop. 


CHARA ry :. 
PARISHES, PROVINCES, AND DIOCESES OF THE CHURCH. 


PARISHES. COUNTRY DISTRICTS. CHOREPISCOPI. THEIR ORDINATION. THEIR PRIVI- 
LEGES AND DUTIES. THEIR VALUE. EFFICIENCY OF PRIMITIVE ORGANIZATION. 
POWER OF THE BISHOP. SOLIDARITY OF THE EPISCOPATE. JURISDICTION OF THE 
WHOLE OVER THE PART; OF THE PROVINCE OVER THE PARISH. PROVINCIAL SYN- 
ODS. METROPOLITANS. THEIR PRIVILEGES AND DUTIES. EARLY DATE OF THE 
METROPOLITICAL SYSTEM. ITS UNIVERSALITY. THE DIOCESE A PROVINCE OF 
PROVINCES. DIOCESAN SYNODS AS COURTS OF APPEAL. THE ARCHBISHOP OR 
EXARCH. PATRIARCH A LATER TERM. DUTIES AND PRIVILEGES OF THE ARCH- 
BISHOP. ALL ARCHBISHOPS EQUAL. PRECEDENCE GIVEN TO ROME AND CONSTAN- 
TINOPLE FOR POLITICAL REASONS. NO TRACE OF THE ROMAN PAPACY TO BE 
FOUND IN THE CANONS. 


I. Parisnes anp Country Districts. 


7 HEREVER the civil power had erected a municipal 
organization, it was the policy of the Church to create 

a See, and to establish a Bishop ; and the jurisdiction of the 
Bishop was made co-extensive with the Parish of which the 
City was the political centre. So strong, indeed, was the 
tendency to multiply Bishoprics in places where there was 
even the appearance of a real need of episcopal oversight, that 
at a very early period it was necessary to forbid Bishops to 
be consecrated for the villages or lesser towns. Yet, as the 
Parishes connected with the Cities were often of considerable 
size, including widely separated and extensive districts which 
it was impossible for any City Bishop to attend to, it was 
customary in the primitive age, and particularly in the East, 
for the City Bishop to appoint and ordain Bishops of such 
country districts to act as his representatives. Such country 
Bishops were called Chorepiscopi. They had no independent 
power or jurisdiction whatsoever, but were merely the repre- 
sentatives and deputies of the City Bishop, by whom they 
were appointed, and to whom they were responsible. So 
limited, in fact, was their authority, that not a few of the 
learned have supposed them to have been merely Presbyters ; 


(INTRODUCTION. 43 


but there seems to be no doubt that they were true Bishops, 
though their appointment might be made and their ordination 
might be performed by only one Bishop; while the ap- 
pointment of the City Bishop required the concurrent 
choice of the Bishops of the Province, and his ordination 
required the presence and participation of at least three of 
their number. 

The Chorepiscopus was charged with a general oversight 
of the Clergy of his district; and he might ordain Clergymen 
of Minor Orders, such as Sub-Deacons, Readers, and Exorcists, 
without being required to consult the City Bishop in every 
particular instance. Presbyters and Deacons they were strictly 
prohibited from ordaining without the express consent of their 
Bishop. They had the right to confirm persons who had been 
baptized in the Churches of their districts, and they were 
permitted to grant letters dimissory to such Clergy of their 
districts as desired to remove to another district or Parish. 
They were permitted, when in the City, to officiate in the 
presence of the Bishop and Presbyters of the City—a privilege 
not granted to the country Presbyters ; and in Councils of 
the Church they had a right to sit, to vote, and to subscribe 
the decrees which might be enacted—a right enjoyed by no 
Presbyter. Yet itis probable that the functions of the Chor- 
episcopus were not at all times and in all places the same ; 
but rather that they very greatly varied, sometimes approach- 
ing, if not equalling the independence and authority of the 
City Bishop ; and sometimes falling so nearly to the level of 
the Presbyter as to be performed by one of that order. So, 
too, the number of the Chorepiscopi varied very greatly in 
different ages ; for while in the fourth and fifth centuries they 
are constantly noticed in ecclesiastical documents, they seem 
as early as the ninth to have passed nearly, if not quite, out 
of existence. Of the usefulness of such assistants to the Bishop 
of an extensive Parish there can hardly be a doubt; and it 
may well be considered whether the creation of some such 
officers as the Chorepiscopi is not the best way now of meet- 
ing the imperative demand for increased episcopal efficiency 
among ourselves, and also whether in a country like our own 
the Chorepiscopus in his District would not be the best agent 
to prepare the way for the subsequent establishment of the 
Bishop in his See. Let it be borne in mind, however, that the 


44 INTRODUCTION. 


Chorepiscopus was never meant to do away with the direct 
and personal supervision of the Bishop. On the contrary, the 
Bishop was expected to visit every district of his Parish fre- 
quently, and never less than once a year. It was only when a 
multiplicity of duties or unusual extent of territory hindered 
him from doing more than this, that he was expected to ap- 
‘ point a Chorepiscopus for his outlyimg districts. Nothing, 
indeed, can be more admirable than the practical sagacity and 
nice address with which the Bishop’s personal power and 
influence was made to permeate and be felt through every 
portion of his jurisdiction. In the City, his well-ordered 
corps of Presbyters, Deacons, Minor Clergymen, and other 
officers was daily carrying the influences of his power, of his 
authority, and of his charity to representatives of every class 
of men ; and in the Country, where it was impossible that he 
should come into as frequent contact with the members of his 
charge, the Chorepiscopus, his own, appointed, confidential 
representative, in like manner conveyed his admonitions or 
obeyed his orders. Thus, common sense and tact arranged a 
system of organization nearly perfect in the then existing cir- 
cumstances ; and intelligent organization soon achieved and 
long sustained the triumphs of the Church. Indeed, no little 
of the wonder with which one reads of the marvellous rapidity 
with which the faith spread among the heathen population, in 
a measure disappears when we consider the efficiency with 
which the Church’s power was made to reach to every sort and 
condition of men. Give the Church now her Bishops in every 
City, and let them take the primitive Church for the model of 
their action, rather than for the convenient topic of homiletic 
panegyric, and the same results will follow from like causes 
of success. 


II. Tue Province. 


We have now seen in the present as well as in the previous 
chapters of this Introduction the immense powers, spiritual, 
moral, and temporal, which were entrusted to the Bishops of 
the primitive age ; and if it seem at first sight that such pow- 
ers were too great to be committed to the head of any body 
of free men, we must remember that the Bishop was himself, 


INTRODUCTION. 45 


in fact as well as theory, the executive and representative of an 
authority superior to his own. The Episcopate of the whole 
world was held to be a unit to which, as to a never-dying Col- 
lege of Apostles, was committed the ingathering and safe- 
keeping of the Flock of Curist. Of this Sacred College every 
Bishop in his Parish was the representative. It was his duty 
to instruct his people in the doctrine that was held by all, to 
strengthen them with means of grace enjoyed by all, to rule 
them upon principles approved by all of the Episcopate. His 
government was therefore never meant to be a merely arbi- 
trary or personal government; it was part of the charge of 
the undivided Episcopate ; and what he did, he did as the 
executive of its authority rather than his own. 

And as the power of the Episcopate was exercised by one 
Bishop over the people of one Parish, so the Bishops of every 
Province, acting in their corporate capacity, exercised the 
power of their united Episcopate over every Bishop and every 
Parish within their jurisdiction. When a See was vacant, no 
election by the people was sufficient to the installation even 
of a man who had already been elsewhere ordained and con- 
secrated as a Bishop. Jurisdiction over the See was inherent, 
not in the people of the See, but in the Bishops of the Pro- 
vince in which the See was situated ; and no Bishop might 
pretend to jurisdiction over any portion of the Province who 
had not had jurisdiction given to him by the Bishops of the 
Province. Even when he had been validly elected, duly con- 
secrated, and canonically constituted Bishop of his See, they 
still retained the power to try him for malfeasance, to reverse 
his unwise judgments, and if need were, to withdraw the 
jurisdiction they had given him. The Provincial Synod, there- 
fore, in which the Bishops of the Province assembled twice a 
year, was a real power in every Parish. In it lay the true 
safety of the members of the Church against attempted usur- 
pation or injustice by the Bishop ; and in it, too, lay the safety 
of the Church against corruptions of her doctrine ; for it was 
one special purpose of these frequent Synods that the Bishops 
might make mutual examinations of each other as to purity 
of doctrine. 

The Synods usually assembled in the Metropolis of the 
Province, and then courtesy alone would require that the 
Bishop of that City should preside. It seems, however, to 


4G INTRODUCTION 


have been settled from the first that the right to preside in a 
provincial Synod was vested in the Bishop of the Metropolitan 
See, and the Canons subsequently decreed that no Provincial 
Synod should be held to be validly constituted, unless he 
should be present and preside. It was also the right of the 
Metropolitan to take charge of all vacant Sees within his Pro- 
vince; to administer their affairs; to secure their revenues; to 
procure the speedy election of Bishops and to ordain them, or 
appoint some other to ordain them ; it was his duty to inter- 
pose and endeavour to settle controversies or disputes that 
might arise among them; to summon them to attend his 
Synod at such canonical times and at such places as he might 
designate : to cite before the Synod any Bishop who might be 
accused of error in doctrine, viciousness of life, or maladminis- 
tration in office ; to make due publication of such imperial 
laws or ecclesiastical canons as might from time to time be 
passed by competent authority ; and to give letters commen- 
datory to Bishops about to travel; without which, indeed, 
no Bishop was at liberty to leave his Parish. Yet in the 
Synod over which he presided, the Metropolitan had no 
more power than any other Bishop. He was simply primus 
inter pares, and might speak and vote no otherwise than 
as his peers. In short, he had that amount of influence 
and prestige which attaches to the permanent President 
and Executive Head of any eminent body of legislators ; and 
no more. 

The Provincial and Metropolitical System of the Church 
dates from the earliest time. One of the early Apostolical 
Canons, dating possibly from the beginning or middle of the 
Second Century, before the persecuted Church had dared to 
show herself at all points side by side with the imperial 
authorities, expressly declares the principle of the System. 
The language is as follows: “It is necessary that the Bishops 
of every nation should know who is chief among them, and 
should recognize him as their head by doing nothing of great 
moment without his consent ; and that each of them should 
do such things only as pertain to his own Parish and the dis- 
tricts under him. And neither ought he (who is chief) to do 
anything without the consent of all; for thus shall there be 
unity of heart, and thus shall Gop be glorified through our 
Lorp Jzsus Curist.” The use of the word nation instead of 


INTRODUCTION. 47 


Province, and the absence of all mention, eo nomine, of 
a Metropolitan, suffice to show the early date of this 
Canon ; while its whole tenor, followed by the solemn con- 
clusion, sufficiently proves that the gathering of neigh- 
. boring Bishops round one recognized chief of their own 
order for mutual counsel and support, was a thing which 
might indeed have been neglected, but which was yet 
recognized as of the customary order of the Church.* 

From the moment that the Church emerged from her sore 
persecutions she is found to have been, as universally estab- 
lished, with her Provinces and Metropolitans, as with her 
Bishops, Priests and Deacons; and the single exception of 
those African Provinces, in which circumstances had led to 
the adoption of the rule that the Bishops should preside in 
the order of their Seniority, without regard to the location of 
their Sees, is not a happy one. For when the hordes of Islam 
fell upon the Christians of the East and on the North of 
Africa, the Churches of the East stood fast in their integrity ; 
while those of Africa, having no head, no centre, and no mu- 
tual bond of union and support, were swept off as in a day 
by hundreds, and left not a trace behind. 


Ill. Tue Diocese, 


The Province, with its Metropolis, its Synod, and its exe- 
cutive officer and President, the Metropolitan, which probably 
existed from the first foundation of the Church, contained 


* The present essay is not the right place in which to enter into the discussion of 
historical questions even when their bearing upon matters of undoubted practical im- 
portance is immediate and direct. But if these questions were proposed: Whether 
the Provincial and Metropolitical System, as we find it universally established in the 
Fourth Century, was formed on grounds of human reason by the voluntary aggregation 
of isolated Sees, round the Metropolis as a convenient Centre: Or whether, on the con- 
trary, the Metropolis, from the beginning and of divine purpose, was intended to be, 
as in point of historical fact it actually was, the Mother Church of the Country or Pro- 
vince, with which every other See within her area was from the first connected as a 
spiritual daughter :—the writer is prepared on grounds of Holy Scripture, history, and 
common sense, to prove the former proposition to be false, and the latter, with one 
possible exception, to be true. He commends the consideration of this subject to his 
learned readers: for in this, as he conceives, is matter for reflection nearly touching 
the great problem of the missionary agency of ‘‘ this Church” on this Continent and 
elsewhere. As things stand now, the question is between ourselves witb all our 
justly boasted purity of primitive truth, and Rome with her sagacious following of 
primitive organization ; but at our present rate of progress she will leave us out of 
sight before the present century is ended. 


48 INTRODUCTION. 


within itself the idea of the larger cooperation of the Bishops 
of the Diocese when the division of the Empire into Dioceses 
came to be made. In our first chapter we have shown that 
the Provinces of the Empire were at first comparatively few 
and of immense extent, and that for certain reasons they 
were gradually subdivided till their number had increased 
to nearly one hundred and twenty. These successive sub- 
divisions were, apparently, invariably followed by the Church, 
so that wherever the State erected a new Province with its 
own Metropolis, there the Church established her Synod 
and recognized the Metropolitan. In like manner, the sub- 
sequent erection of the Dioceses of the Empire, with the Ex- 
archs or Vicars at the head of their administration, was at 
once accepted by the Church as the convenient geographical 
arrangement of Superior Synods and Tribunals of the 
Church. Whenever, therefore, it was found impossible for 
the Synod of a Province to arrive at moral unanimity in 
the determination of a matter of importance that had 
been submitted to it, the whole matter could be brought 
before a Greater Synod of the Diocese in which the Pro- 
vince was. Or if a Bishop had been condemned to any 
punishment by his Provincial Synod, he was free to carry 
up his cause to the Superior Court of the Diocesan Synod ; 
and whatever cause was there determined could be brought 
before no higher Court. 

The erection of Dioceses dates only from about the 
time of Constantine, and the Chief Bishop of the Diocese 
was originally called ArcupisHop—a word which now means 
merely a Metropolitan Bishop, but which then meant not 
merely a Metropolitan, but the acknowledged head of 
all the Metropolitans whose Provinces had been included 
by imperial decree within one Diocese. In the Canons 
he is also called the Exarca of the Church, this being 
the word which also designated the Chief Civil Magistrate 
of the Diocese. It was not until a later period that the 
name Parrrarch began to be applied to certain of the Arch- 
bishops. 

The Archbishops generally were ordained by the Synod of 
the Diocese over which they were appointed to preside ; and 
it was their privilege to ordain all other Metropolitans of the 
Province ; to call the Synods of the Diocese and to preside 


INTRODUCTION. 49 


therein ; to receive appeals from the decisions of Metropoli- 
tans and of Metropolitan Synods ; and to take cognizance of 
charges brought against Metropolitans, or even against the 
Provincial Bishops in case their Metropolitans were lax or 
remiss in discipline. In addition to these general privileges 
which were enjoyed by all Archbishops, the local customs of 
certain Sees permitted other privileges which were neither 
claimed nor granted elsewhere. But whatever power they 
might enjoy at home among the Metropolitans and other 
Bishops of their several Dioceses, the Archbishops had no 
power whatever over each other ; no appeal lay from any one 
of them to any other; they had no superior but a General 
Council of the Catholic Church. Yet for political reasons 
which are plainly stated in the Canons which decreed it, the 
Bishop of Rome as being Bishop of what was then the Capital 
of the world and seat of the imperial dignity, was permitted 
a certain precedence of honour among other Archbishops. 
For a like reason the Archbishop of Constantinople, whose 
See was then the Second Capital of the world and seat of the 
imperial dignity in the East, enjoyed the second place of 
honour. The third place seems to have been held by the 
Archbishop of Alexandria. This precedence was entirely a 
matter of Canon, and how little it depended on even the most 
sacred traditions may be inferred from the fact that the See 
of Jerusalem, where the Apostolic office was created by our 
Lorp Himself, and whose first Bishop 8. James the Just pre- 
sided over the First Council of the Sacred College of “ Apos- 
tles, Elders, and Brethren,” was for a long time not allowed 
even the dignity of a Metropolis, but was subordinate to 
the See of Caesarea, under whose Metropolitan the Bishop of 
Jerusalem enjoyed only such precedence of rank over the other 
Bishops of the Province, as is now enjoyed by Bishops of Lon- 
don over their fellow-suffragans of the Province of Canter- 
bury. To trace how the greater Patriarchates grew out of the 
Dioceses, and how the Patriarchate of the West grew up into 
the present arrogance and insolence of the Roman Papacy; 
with its absurd pretence of personal infallibility and universal 
jurisdiction, is not necessary to the student of the early Coun- 
cils of the Christian Church. In them he will discover not a 
sign of any universal jurisdiction save that of the universal 
Catholic Episcopate when gathered in a General Council. Of 


50 INTRODUCTION. 


the personal infallibility of any individual Bishop, which would 
have made General Councils and all controversies in behalf 
of truth unnecessary, he will also find no sign. In other 
words, he will discover that throughout the age in which the 
undisputed General Councils of the Church were held, the 
Roman Papacy had not been born, nor had it even been con- 
ceived. 


CHASE ER Vs 


HISTORY OF THE COUNCILS OF THE CHURCH. 


NATUBAL TENDENCY TO COUNCILS IN THE EARLY CHURCH. ORIGIN OF THE APOSTO* 
LICAL CANONS. THEIR ANTIQUITY. THEIR AUTHENTICITY. SYNODS PROVINCIAL, 
DIOCESAN, AND GENERAL. AUTHORITY OF GENERAL COUNCILS. TEST OF THEIR 
CECUMENICITY. SANCTION OF THE FIVE PROVINCIAL SYNODS BY THE COUNCIL OF 
CHALCEDON. COUNCILS OF ANCYRA, NEO-CHSAREA, NICMA. PRESIDENTS AT NI- 
CHA. CONDUCT OF CONSTANTINE. ARIUS. EXPANSION OF APOSTOLICAL CANONS, 
CANONS OF SARDICA. HISTORY OF THE SARDICAN COUNCIL. COUNCILS OF GANGRA, 
ANTIOCH. TRICK OF THE ARIANS. LAODICEA. 


rT NHE very nature of the Episcopate as a body represented 

by individual men, rather than an aggregation of indi- 
viduals, must, independently of every other cause, have led 
the Bishops of the early ages to take frequent counsel with 
each other ; and particularly when some case of general in- 
terest to the Church, or to their order, might, from time to 
time, occur. In ages of persecution, the number of Bishops 
who could conveniently or even safely meet together for such 
consultations, would be very limited ; and then the spirit of 
charity as well as a desire of approbation from their brethren 
would lead to the communication of their acts to other Bishops 
who had not been able to be present. On the other hand, 
previous decisions thus communicated, would have great 
weight with all later gatherings of Bishops; and so, gradually, 
it might be expected that a kind of common Code would grow 
into existence and command the general obedience of all or- 
ders in the Church. Such, beyond a reasonable doubt, was 
the precise way in which the most ancient code of Canons in 
existence came to be compiled. The Canons called Apos- 
tolical, though there is not the slightest evidence that they 
were written in the age of the Apostles, are of very high anti- 
quity ; and Beveridge (in his Codex Canonum Eccles. Prim.) 
clearly shows that they had grown up into general acceptance 
in successive Synods ; that they had been gathered into one 
collection by some unknown hand before the termination of 
the second century, or certainly, at latest, in the first part of 


52 INE ROD UC TPON, 


the third ; and that before the Council of Niczea they were 
recognized as universally obligatory everywhere throughout 
the Church. Some persons, indeed, as Hammond well sums 
up a lengthy controversy, “are disposed to consider the first 
fifty of these Canons as of more authority than the remainder, 
and Beveridge himself does not appear decidedly against this 
opinion. There does not, however, seem to be any sutficient 
foundation for it. It appears to have originated in the cir- 
cumstance of the first fifty only having been translated into 
Latin by Dionysius Exiguus, and inserted into his collection 
of the Canons about A. D. 500 ; which collection was used in 
the Latin Church. The whole eighty-five exist in the con- 
temporary collection of John of Antioch ; they were acknowl- 
edged and approved as ancient and authoritative by Justinian 
who began to reign A. D. 526; and they are received and 
commented upon by all Greek writers and commentators with- 
out distinction. There is no apparent break or dissimilarity 
of style between the two portions ; but what is the most con- 
clusive proof of their unity is, that the references to the Canons 
by both Fathers and Councils, are made as distinctly and un- 
hesitatingly to the Canons in the latter part of the Collection 
as in the former. Neither does there appear to be any reason 
for suspecting that the collection or addition of these Canons, 
as we have it, was made by Arians or other heretics. On the © 
contrary, the circumstance of the Arians, in the Council of 
Antioch, having formed their own Canons upon these, and 
under cover of them made their attack upon Athanasius and 
Paul, is a strong argument of their previous reputation and 
authority in the Church.” It seems, indeed, impossible to 
entertain a doubt of the antiquity, the universality, or the 
general integrity of the Apostolic Canons, after reading Bev- 
eridge’s masterly vindication and illustration of that ancient 
Code ; and though the Councils in which they were gradually 
set forth have been long ago forgotten, yet they are, on that ac- 
count, in no degree less venerable. For, like the Common Law 
of England, these Canons were accounted in the universal 
Church as of such antiquity that the memory of man ran not 
to the contrary ; and thus they were accepted from the Coun- 
cil of Niceea downwards as a fundamental portion of the 
Canons of the Catholic Church. 

When the Provincial System of the Church had been 


INTRODUCTION. 53 


clearly established, and the cessation of persecutions nad 
made it possible to carry out that system with some slight 
approach to its integrity, the Synods of the Church, as we 
have seen, were Synods of the Province, of the Diocese, or of 
the Universal Church in all its Provinces. The authority of a 
Provincial Synod extended over the Province in which it had 
jurisdiction. The authority of a Diocesan Synod, in like man- 
ner, extended over the Diocese in which it was held. It is 
not, however, to be therefore inferred that a General Council 
had of necessity an equal jurisdiction over the universal 
Church. For, not to enter into any doctrinal or theological 
reasons, General Councils were sometimes extremely meagre 
in the disproportion of their numbers, to the Episcopate of 
the whole Church. Thus, at Niczea there were present only 
318 Bishops ; at Constantinople only 150 ; and at Chalcedon 
the far larger number of 630; though even this was but a 
fragment of the total number of Bishops in the Universal 
Church. In such assemblies, where whole Provinces, Dio- 
ceses, nations, were entirely unrepresented, it is evident that 
there was no true presence of the Catholic Episcopate, even 
by representation ; and particularly as the Bishops who were 
actually present came of their own personal pleasure, not by 
the election of their comprovincial Bishops. Since, then, the 
presence of the universal Episcopate would have been necessary 
to give universal jurisdiction to a Council, and universal au- 
thority to its decrees, it follows that no General Council had in 
virtue of that name, or of its numbers, or of the circumstances 
of its meeting, any universal jurisdiction or authority through- 
out the Church of Curist. The assembly of Bishops at Ephe- 
sus, A. D. 449, had as many of the visible tokens of a General 
Council of the Catholic Church as the Council of Constan- 
tinople ; while the latter has been universally accepted by the 
Universal Church, while the former has as universally been 
branded with the title of a Band of Robbers. What, then, is 
the test of the authority of General Councils? Simply their 
general recognition as true General Councils and the general 
reception of their doctrines and decrees throughout the Uni- 
versal Church. By this test every General Council stands or 
falls. By this test the doctrines of the Six Great Councils of 
Niczea, Constantinople, Ephesus, Chalcedon, and the Second 
and Third of Constantinople, stand, being to this day undis- 


54 INTRODUCTION. 


puted by any Catholic Church. Perhaps it were as well for 
Christendom if the Canons of the First Four had in later 
times been as religiously regarded as the doctrines of the Six. 

With the Second and Third Councils of Constantinople we 
have no concern in this work, for those Councils passed no 
Canons, but were occupied exclusively with doctrine. We 
shall therefore confine the brief historical outline we are now 
about to give, to the First Four General Councils, and the 
Five Provincial Councils of Ancyra, Neo-Cesarea, Gangra, 
Antioch, and Laodicea, whose decrees received the sanction 
of the General Council of Chalcedon.* 


Councit oF ANCYRA. 


The Council of Ancyra was held A. D. 314 or 315; that is 
to say, about ten or eleven years before the First General 
Council of Niczea. Ancyra was the Metropolis of one of the 


* The writer has been requested to discuss the question whether no other Canons 
than those of the Five Provincial Councils above-named were approved at Chalcedon. 
As it is the purpose of the present work to include only what is universally received 
by East and West, it would be beyond its purpose to discuss that question. Never- 
theless, the writer cannot withhold from his readers the hints suggested by a reverend 
and very learned correspondent. 

“Tt is a very important point,” he observes, ‘“‘to determine what Canons are 
authorized by Canon I. of Chalcedon. I think that all Canons of orthodox Synods and 
Councils, East and West, which were held prior to Chalcedon, are authorized: those of 
local Councils being approved—not indeed as of cecumenical force; but as of force 
within the jurisdiction of the local Synod which enacted them. Hence, such Canons 
as those of Eliberis in Spain are, by Canon I. of Chalcedon, recognized as of force there. 
Provincial Councils and those which were Diocesan, as, for example, that of the six 
Provinces of North Africa under Carthage, were, as you know, recognized as having 
the power to enact Canons, long before the Fourth Gicumenical Council. The erudite 
Beveridge does, indeed, favour the view that the only Canons of local Councils ap- 
proved by the Canon of Chalcedon are those of Ancyra, Neo-Czesarea, Gangra, Antioch, 
and Laodicea; and Hammond, pp. 148 and 149, seems to follow his notion, as I myself 
once did; but I now think otherwise. For those from the West who approved this 
enactment would naturally, in the absence of any sufficient proof to the contrary, 
understand all Canons before Chalcedon, Western as well as Eastern, to be ap- 
proved.” 

Without entering into further detail on this point, the writer would simply 
observe— 

1. That Canon I. of Chalcedon denies the force of no Canon previously passed 
by any competent Synod for the government of the Church within its jurisdiction; 
but that 

2. No Canons except those of Ancyra, Gangra, Neo-Cesarea, Antioch, and Laodicea, 
are universally recognized, East and West, as having received a universal force from 
the endorsement of Chalcedon; and 

3. That no Western Province would have a right to think that its provincial rules 
had been specially approved, unless it had positive evidence that they had been spe- 
tially examined. 


INTRODUCTION. 55 


Provinces of Galatia, and was chosen as a convenient place of 
meeting for the Bishops of Asia Minor, Pontus, Cappadocia, 
Armenia, Cilicia, and Syria; though the number who actually 
attended was only eighteen. The principal object of their 
meeting was to consider the case of those who had lapsed into 
idolatry during the persecution of Maximin, and who now 
sought restoration to the communion of the Church. It is to 
such cases chiefly that the twenty-five Canons of this Council 
relate. Nevertheless, there are Canons of this Council which 
are exceedingly interesting and valuable on account of doc- 
trine as well as discipline.* 


Tue Councit or Nro-CasAREA 


Was held in the same year as that of Ancyra, and was at- 
tended by thirteen Bishops ; of whom certainly some, and 
possibly all, had been in attendance at the former Council. 
This Council enacted Fifteen Canons. 


THE FIRST GENERAL COUNCIL OF NICHA 


Was assembled by the Emperor Constantine, A. D. 325, to 
settle the prevailing discords which had been excited by the 
impious and novel doctrines of Arius{ and his partisans. 
Courteous letters were addressed by the Emperor to all the 
Bishops of the world inviting them to attend the Council at 


* This Council is not to be confounded with an assembly of Semi-Arians who met 
in the same place, A. D. 258, under the auspices of George of Laodicea, and adopted 
a Creed into which they admitted the word Substance, but not the word Consub- 
stantial. 

+ ARtus was a Presbyter of the Church of Alexandria, anda man of subtle turn, 
and remarkable for his eloquence. He maintained various erroneous opinions in 
religion; but that for which he is most notorious was the assertion of the inferiority 
of the Son, in nature as well as dignity, to the FarHer, and the denial of his divinity. 
These opinions spread rapidly throughout Egypt and the neighbouring Proyinces, and 
found many supporters; in consequence of which Alexander, the Bishop of Alexan- 
dria, summoned two Councils at Alexandria, A. D. 315 and 319, in which the tenets of 
Arius were condemned, and he himself excommunicated. 

Arius upon this retired to Palestine, where he found many abettors, and amongst 
them Eusebius, Bishop of Nicomedia, a man of great influence and authority in the 
Church. 

The troubles and commotions consequent upon these events increased so much, 
and caused such great confusion in the Church, that Constantine at length assembled 
the Council of Nice to put an end to the controversy. 

Arius being condemned by this Council, was banished to Illyricum; but some 
years afterwards one of his followers found means to persuade Constantine that his 


56 INTRODUCTION. 


Niczea in Bithynia, and offering the means of transportation 
to and from their Sees both to the Bishops and to their 
attendants. Three hundred and eighteen Fathers came 
together at this summons ; and among them were the Pres- 
byters Vincentius and Vitus as the representatives of the 
Bishop of Rome. The Presidents of the Council were Alex- 
ander of Alexandria (who was attended by his Deacon Athana- 
sius), Eustathius of Antioch and Hosius of Cordova. 

The Bishops met in the imperial Palace, when their session 
was opened by the Emperor Constantine in person, who as- 
sured the Bishops, in a courteous address, that he affected no 
power of determining ecclesiastical questions, but left the 
decision of such matters to them. He then invited the Presi- 
dents to open the discussions, though he seems himselt to have 
been very active in the Sessions of the Council. “The Em- 
peror,”’ says Eusebius (Life of Constantine, Bk. TII., Chap. 
XIII.), “gave patient audience to all alike, and received every 
proposition with steadfast attention; and by occasionally assist- 
ing the argument of each party in turn, he gradually disposed 
even the most vehement disputants to a reconciliation. At 
the same time, by the affability of his address to all and by his 
use of the Greek language, with which he was not altogether 
unacquainted, he appeared in a truly attractive and amiable 
light ; persuading some, convincing others by his reasonings, 
praising those who spoke well, and urging all to unity of sen- 
timent ; until at last he succeeded in bringing them to one 
mind and judgment respecting every disputed question.” 

Arius also made his appearance in the Council, and set 
forth his doctrines, which he defended at length in speeches 
which are said to have contained horrible blasphemies. His 
arguments were met and answered by the Fathers, and par- 


condemnation was unjust; in consequence of which the Emperor recalled him from 
banishment, A. D. 330, repealed the laws which had been enacted against him, and 
permitted his chief protector Eusebius, Bishop of Nicomedia, and his faction, to vex 
and oppress the maintainers of the Nicene Council in various ways. Athanasius, who 
had succeeded Alexander in the See of Alexandria, was one of those who suffered most 
from these vexations. Having resolutely refused to restore Arius to his former rank 
and office in the Church of Alexandria, he was deposed by the Council of Tyre, A. D. 
335, and banished into Gaul. 

The people of Alexandria, however, could not be prevailed upon to receive Arius, 
apon which the Emperor invited him to Constantinople, A. D. 336, and ordered Alex- 
ander, Bishop of that city, to receive him to communion. Before, however, this order 
could be put into execution, Arius died at Constantinople, and Constantine survived 
him but a short time.”—Mosheim, Cent. IV., P. 2, C. 5. 


INTRODUCTION. 57 


ticularly by Athanasius the Deacon of Alexandria ; and then 
his heresies were condemned by the Council, and Arius him- 
self was excommunicated. 

The Council next proceeded to abate the disorders which 
had attended the schism of Meletius,* Bishop of Lycopolis in 
Egypt ; and afterwards brought the long-continued contro- 
versy concerning Easter } to a satisfactory conclusion. 

The important documents of this Council are the Symbol 
or Creed which was adopted in opposition to the heresy of 


* ““MeELetTius was Bishop of Lycopolis in Egypt. He was accused and convicted 
of having offered incense to idols, and was in consequence deposed by Peter, Bishop 
of Alexandria, whose jurisdiction extended throughout all Egypt. Meletius upon this 
became the head of a schism in the Church, by assuming to himself the power of ordi- 
nation, which was vested in the Bishop of Alexandria, and exercised by him in all the 
Egyptian Churches. Epiphanius, Her. 68, attributes the dissensions between Meletius 
and Peter to another cause. He says that the rigorous proceedings of Peter against 
Meletius were occasioned by the latter’s refusing to readmit into the Church those who 
had fallen from the faith during Diocletian’s persecution, before their penitential trial 
was entirely finished. The former opinion, however, is supported by the superior 
authority of Socrates and Theodoret. The confusion which Meletius introduced into 
the Church by his illegal ordinations was rectified by the Council of Nice, as appears 
by the Sixth Canon, in which it was ordained that the ancient privilege of the Church 
of Alexandria should be preserved, and the general authority of the Metropolitans over 
the Bishops of their several provinces was declared and confirmed.”—Mosheim, 0., 
note by Dr. Maclaine. 

+ The controversy respecting the proper time of celebrating the Easter festival was 
of very early origin in the Church. The generality of the Asiatic Churches kept the festi- 
val as the Jews did their Passover, on the fourteenth day of the first moon in the new 
year, whatever day of the week that happened to be. The Western Churches generally 
deferred it to the first Sunday after the first full moon. The former alleged the author- 
ity of St. Philip and St. John for their practice, the latter that of St. Peter and St. Paul, 
and of a revelation made by an angel to Hermas, brother of Pius I., Bishop of Rome. 
Polycarp, Bishop of Smyrna, came to Rome about the middle of the second century, to 
confer with Anicetus, Bishop of Rome, upon the subject; but they could not come to 
any agreement as to the proper day. They agreed, however, in this, that the peace and 
communion of the Church were not to be broken on account of the difference. Some 
years after, Victor, Bishop of Rome, being unable to persuade the Asiatics to adopt 
the Western custom, excommunicated the Asiatic Churches, and sent circular letters 
to all the Churches which agreed with him respecting Easter, that they should hold no 
communion with the Asiatics. This proceeding of Victor’s was, however, condemned 
by all the wise and sober men of his own party, several of whom wrote sharply to him 
upon the subject, and particularly Ireneus, who wrote to him in the name of the 
Churches of Gau]. The dispute still prevailed till the time of Constantine, who, wish- 
ing to terminate it, sent, in the first instance, Hosius, Bishop of Corduba in Spain, 
into the East, to endeavor to bring those Churches which still retained the Asiatic cus- 
tom to an agreement with the rest of the Church. The mission, however, proving 
fruitless, the subject was submitted to the decision of the Council of Nice, which de- 
creed that from thenceforth all Churches should keep the feast on the same day, z. é., 
the first Sunday after the full moon, which happens upon, or next after, the vernal 
equinox, @. ¢., the 21st day of March. The great reverence which was paid to the 
decrees of this Council produced a mere general agreement, which was further enforced 
by the decrees of other Councils, and thenceforth those persons who kept the feast 
according to the old Asiatic practice were accounted heretics, and subjected to eccle- 
siastical punishment.—Bingham, B. XX. C. 5. 


58 INTRODUCTION. 


Arius, the Synodical Epistle in which the Acts of the Council 
were communicated to the Churches of Egypt, and twenty 
Canons on various subjects. Of these twenty Canons there 
are five which distinctly appeal to an earlier code of eccle- 
siastical law on as many different points ; and on investigation 
we discover these same points clearly expressed in the Apos- 
tolical Canons. In these instances and in at least two others 
the Canons of Nica are evidently mere expansions or appli- 
cations of the rule or principle which is more briefly expressed 
in the Apostolical Canons on the same subject. 

Among the Canons of Nicea are regulations for the recon- 
ciliation of the Cathari* and the Paulianists,f and for the 
restoration of persons who had lapsed during the persecutions 


of Licinius.{ 


* The CATHARI were Novatians, a sect so called from Novatian, a presbyter of the 
Church of Rome, who having adopted very severe notions respecting those who had 
lapsed in persecution, and also respecting other offenders, and having in vain opposed 
the ordination of Cornelius, who was elected Bishop of Rome, A. D. 250, separated 
from the Church, and brought to Rome three Bishops from the further part of Italy, 
whom he compelled by force to ordain him Bishop. He then erected a new society, 
and ordained Bishops and Presbyters in it. There was no difference in point of doc- 
trine between the Novatians and Catholics: what particularly distinguished this sect 
was their refusing to readmit to communion those who after baptism had fallen into 
grievous sins; and to communicate with those who had married twice; and other 
such-like severities of discipline. They pretended to an extraordinary degree of 
purity, and therefore called themselves Cathari, or the pure ; and obliged such as came 
over to them from the general body of Christians, to be rebaptized on entering into 
their society. One of the chief partisans of Novatian was Novatus, a Carthaginian 
presbyter, who passed over to Rome from Carthage to avoid the excommunication of 
Cyprian, his Bishop.—Hammond, pp. 43, 44; Bingham, Scholastic Hist. of Lay Bap- 
tism, p. II., C. IL.,s.2. Mosheim, B. I., p. IL, C. V., 5. 17. 

+ The Pautranists derived their name from Paulus Samosatensis. who was elected 
Bishop of Antioch, A. D. 260. He maintained, amongst other errors, that our LoRD 
was a mere man, and had not come down from heaven. He was condemned and de- 
posed by a Council at Antioch, A. D. 272. The Canon requires the Paulianists to be 
rebaptized, because in baptizing they did not use the only lawful form, according to 
our SAviour’s command, ‘‘In the name of the FaTHeEr, the Son, and the Hoty 
Guost.”” This, indeed, was a general rule in the ancient Church applicable to all 
heretics, that those who did not use that form should be baptized on their admission 
into the Church, but that those who did use it should be admitted by imposition of 
hands without any fresh baptism.—Hammond, pp. 51, 52. 

+ Licnytus, who, after the defeat and death of Maxentius, A. D. 312, and of Maxi- 
min, A. D.313, shared the empire with Constantine, was at first favorably disposed 
towards the Christians, and, in conjunction with Constantine, issued a decree, A. D. 
312, granting to them full power to live according to their own laws and institutions ; 
which power was specified still more clearly in another edict, drawn up at Milan in the 
following year. The joy of the Christians at these favorable events was, however, 
soon interrupted by the war which broke out between Licinius and Constantine. 
Licinius being defeated, A. D. 314, made a treaty with Constantine, which he observed 
for some years, but then broke out in another war. In order to engage the friends of 
the old superstition on his side, he cruelly persecuted the Christians. This persecu- 
tion commenced about A. D. 320, and lasted till the final overthrow of Licinius, A. D. 
324, the year before the assembling of the Council of Nice.—Hammond, p. 46. 


INTRODUCTION. 59 


As early as the beginning of the Fifth Century an attempt 
was made by Zosinus, Bishop of Rome, to pass off the Canons 
of Sardica as genuine Canons of this Council in addition to 
the twenty which are universally acknowledged to be genuine. 
At a later period the Roman Canonists have alleged the same 
Canons of Sardica in evidence of the Pope’s pretended right 
of hearing appeals; and they have affirmed that these Canons 
are to be considered as at least a sort of appendix to the 
Canons of Niczea. Some account, therefore, of the Council of 
Sardica seems to be necessary in connection with the Council 
of Nicea; and we accordingly append what follows as 
abridged from Johnson and Hammond. 


Councin oF SARDICA. 


“ Athanasius, Bishop of Alexandria, and several others, being de- 
posed by the Arian party, which prevailed in the East through the 
countenance of the Emperor Constantius, took refuge at Rome. Ju- 
lius, Bishop of that city, heard their cause in a Synod assembled for 
that purpose, A. D. 340, and decided in their favor; and wrote to 
the Eastern Bishop, requiring them tobe restored. When this was 
refused, Constans, Emperor of the West, espoused their cause, and 
threatened Constantius with a war in case he did not oblige the 
Bishops to permit Athanasius and his associates to return to their 
bishoprics. Hereupon, by the joint consent of both Emperors, a 
Synod was appointed to meet at Sardica in Illyricum to give a final 
decision to this dispute. The Eastern Bishops, to the number of 
seventy-six, came to Sardica; but the great majority of them being 
Arians, refused to assemble with the Western, who were orthodox, 
and went and formed an assembly of their own, at Philippopolis in 
Thrace. The Western, with Athanasius and the other refugees, held 
a Synod at Sardica, A. D. 347, where they absolved Athanasius and 
the other orthodox Bishops from the sentence of deposition, and for 
their further security made the Canons in question. This Council 
was intended to be a general one, being called by the Emperors both 
of the East and the West, and being designed to consist of the Bishops 
of both parts; but, by the secession of the Eastern Bishops, it came 
to pass that it was really a Western Synod only; and therefore its 
Canons were never received into the code of the Universal Church.”— 
Johnson’s Clergyman’s Vade Mecum, Vol. II., p. 157. 

Amongst other things enacted by these Canons, it was provided, 
that in the event of any Bishop considering himself aggrieved by the 
sentence of the Bishops of his Province, he might apply to the Bishop 


50 INTRODUCTION. 


of Rome, who would write to the Bishops in the neighborhood of the 
Province of the aggrieved Bishop, to rehear the cause; and should 
also, if it seemed desirable to do so, send some Presbyters of his own 
Church, to assist at the rehearing. These privileges indeed were not 
allowed to the Bishop of Rome by the Sardican Fathers as a matter 
of right, but of favor; as appears from the words of Hosius, Bishop 
of Corduba, in proposing the Canon to the Synod. “ Hosius, Bishop, 
said: If any Bishop thinks that his cause has been misjudged, in 
order that it may be judged again, if it seems right to your love, let 
us honor the memory of the Apostle Peter, and let those who have 
judged the cause write to Julius, Bishop of Rome, in order that a new 
trial may, if proper, be had.” And at the end of the Canons relating 
to the subject it is added: “ The Bishops answered, We approve of 
what has been said.” It is probable, indeed, as Richerius in his His- 
tory of Councils observes, that these Canons were only provisional, 
and intended for the security of the Eastern orthodox Bishops against 
the Arians, and that the privilege conferred upon the Bishop of Rome 
in them, was not meant to be given to the See of Rome, but only to 
the then Bishop Julius, who is expressly mentioned in them; and con- 
sequently that they were only designed for the case then before the 
Council. 

An attempt, however, was made at the beginning of the fifth cen- 
tury, by Zosimus, Bishop of Rome, to establish his authority in the 
African Churches, by means of these Canons, on the following oc- 
casion. 

Apiarius, a Presbyter of the Church of Sicca in Africa, having 
been deposed by his Bishop for gross immoralities, fled to Rome, 
A. D. 415, and was received to communion by Zosimus. Zosimus 
further sent legates into Africa, to the Bishops there, desiring that 
Apiarius’s cause should be heard over again, asserting that the 
Bishops of Rome had the privilege of requiring such rehearings con- 
ferred upon them by the Canons of Nice. The African Bishops 
to the number of two hundred and seventeen, being assembled in 
Synod at Carthage, received these legates, who declared the cause 
of their coming, and, in proof of the authority claimed by the 
Pope, quoted the Sardican Canons, which they alleged as genuine 
Canons of the Council of Nice. The African Bishops said in their 
answers that they acknowledged the authority of the Nicene Canons, 
and were ready to abide implicitly by them; but that as regarded 
those which the legates alleged, they were not to be found in the 
copies of the Nicene Canons, which were brought to Africa by Ceci- 
lian, Bishop of Carthage, who was present at the Council of Nice, nor 
in any other copies that they had ever seen, That, however, they 
would send to the Bishops of Constantinople, Antioch, and Alexan- 
dria, who must have the genuine Canons, and if it should appear 


INTRODUCTION. 61 


that the alleged Canons were genuine, they would submit to them. 
They sent accordingly, and received answers from Atticus, Bishop of 
Constantinople, and Cyril of Alexandria, with copies of the genuine 


Canons. 
By these answers it was indisputably proved that the twenty 


Canons alone were genuine, and that no others had ever been known 
or heard of. The matter, however, was not finally settled for several 
years, in the course of which Zosimus and his successor Boniface died, 
and it was closed by a letter from the African Bishops to Celestine, 
then Bishop of Rome, in which they assert the independence of their 
own, and all other Churches, and deny the pretended right of hearing 
appeals claimed by the Bishop of Rome ; and further exhort him not 
to do or attempt anything contrary to the Canons of the Church, 
either by receiving into communion persons who had been excom- 
municated by their own Bishops, or by interfering in any way with 
the privileges of other Churches. For a full account of the particu- 
lars contained in this note, see the account of the Synod of Sardica, 
and of those of Carthage, in the collections of Councils. The Canons 
of Sardica are translated by Johnson, and inserted in the Clergyman’s 
Vade Mecum.— Hammond, pp. 55, 56. 


Councit oF GANGRA. 


The exact date of this Council is unknown. If Eusebius, 
whose name stands first among the signatures of the Bishops 
who attended it, was, as some suppose, Bishop of Czsarea in 
Cappadocia and predecessor of Saint Basil, then the Council 
must have been held during the Episcopate of Eusebius, which 
extended from A. D. 362 to 371. The more probable opinion 
is that it was held between the Council of Nica and that of 
Antioch, that is, sometime between A. D. 325 and 341. 

The Twenty Canons of this Council are chiefly directed 
against the practices of a spurious asceticism which had been 
propagated by a certain Eustathius whose heresies are fully 
detailed in a Synodical Letter. Lest, however, the Canons 
which were then enacted to meet an unavoidable necessity 
and to abate an intolerable scandal should be misconstrued 
into a condemnation of true asceticism, a valuable protesta- 
tion is appended to the Canons, in which protestation the 
Bishops disavow every such purpose, and declare the real 
distinction between true asceticism and its pretentious 
counterfeit. 


62 INTRODUCTION. 


Councit or ANTIOCH. 


The Council of Antioch was held A. D. 341, on the occa- 
sion of the assembling of many Bishops at the dedication of 
the Church known as the Golden Church of Antioch, which 
had been founded by Constantine, and completed by Constan- 
tius. The Bishops numbered nearly one hundred, most of 
whom were Arians, or Semi-Arians. They did not, however, 
attempt to make the Council an occasion of propagating their 
peculiar tenets by any mode of direct teaching. Indeed, they 
set forth more than one confession of faith, and one, at least, 
of these St. Hilary maintains to be susceptible of an orthodox 
construction. The Synodical Letter, brief as it is, boasts 
much of the unanimity and peace which had prevailed at the 
Council, and the phraseology is studiously chosen so as to 
give no offence to Catholics. Their object was, in short, to 
gain authority among the Catholics by seeming to be Catho- 
lics, in order that they might the better serve the cause of 
heresy. Accordingly they professed in their First Canon the 
most perfect obedience to the “holy and great” Council of 
Niczea; then they proceeded to establish other Canons which 
in fact, are very valuable applications and expansions of the 
ancient code of Canons called Apostolical ; and then, still 
never seeming to touch doctrine, but to be aiming only at true 
principles of Canon Law, they enacted their famous XI. and 
XIT. Canons, which were intended to apply to Athanasius, the 
great defender of the Catholic Faith against the heresies of 
Arius. Athanasius had become Archbishop of Alexandria, 
where he had first served as a Deacon; but heresy which he 
had seemed to crush by his transcendant genius now assailed 
him with its usual weapons of most infamous slander. To set 
these at rest the Emperor Constantine, A. D. 335, summoned 
a Council, to convene at Tyre, and when it had convened it 
was discovered that a large majority of the assembled Bishops 
were adherents of the Arian party. Hence it is not to be won- 
dered at that though the innocence of Athanasius of every 
charge alleged against him, was sufficiently established, yet he 
was condemned to be deposed from his Archbishopric, and 
banished from his See. Against this infamous sentence Atha- 
nasius protested and appealed to Constantine, who interposed, 
and the Archbishop was restored. The bearing of the XI 


INTRODUCTION. 63 


and XII. Canons of Antioch upon this case will readily be 
perceived ; for the former was, and was in fact designed to 
be, a new decree of deposition against Athanasius, while the 
latter was intended to prevent all possibility of future res- 
toration by a subsequent rehearing of his cause before a 
higher and more competent canonical tribunal. A like pur- 
pose is apparent in the XIV. and XV. Canons ; and the XVI. 
and XVII. were enacted to cover the case of Paul, Arch- 
bishop of Constantinople, a Catholic whose election to that 
See had been bitterly resisted by the Arians, and, as they now 
alleged, had been accomplished without the concurrence of 
Theodore of Heraclea, Metropolitan of Thrace. Passing the 
XVII. Canon, all the others of this Council are mere expan- 
sions of Apostolical Canons, and were doubtless intended to 
impose upon the Church by their appearance of devotion to 
the ancient statutes of the Church. It is also to be noticed 
that this Council adopts in its XX. Canon the rule of the 
Apostolic Canons in reference to the time of holding the 
Spring Councils, rather than that of the Council of Niczeea—a 
circumstance which seems to indicate that such matters, even 
when regulated by a General Council, were never intended 
nor understood to override the ancient, well-established cus- 
toms of particular Churches. 

On the whole, though the purpose of the Council of An- 
tioch was clear enough both to the orthodox and to the 
heretic ; yet as it did not set forth any heresy in any formal 
manner ; as, on the contrary, it professed entire submission 
to the only General Council that had then been held; and as 
the Canons it enacted were entirely unobjectionable, and in- 
deed extremely valuable additions to the previous legislation 
of the Church ; they were therefore universally received into 
the Code of the Church, and having been approved by the 
General Council of Chalcedon, they have now as much author- 
ity as if they had been passed in a true General Council in- 
stead of by a Council of Semi-Arians. 


Counciz or Laopicra. 


This Council was held at Laodicea in Phrygia, but the 
year in which it was held is not known. Baronius maintains 
that it was held A. D. 314; others date it in 319 ; others yet 


64 PND ROD C.C Lilo MN. 


think that it was held during the pontificate of Liberius who 
was elevated to the See of Rome A. D. 352 ; Beveridge argues 
that it was held A. D. 365 or thereabouts. The opinion of 
those who would date this Council before that of Nicza, is 
sufficiently disproved by the mention of the Photinians in 
Canon VIL. since that sect did not appear till after the Coun- 
cil of Niceea ; and the mere fact that in Collections of the 
Councils it has always been placed after that of Antioch is 
presumptive evidence that it was later than that Council. 
We may therefore assume that it was held certainly later than 
A. D. 325. Of the particulars of this Council nothing further 
is known than what may be gathered from its Canons. 


Or Sere Hi OVE: 
HISTORY OF THE COUNCILS, CONTINUED. 


THE SECOND GENERAL COUNCIL. ITS DATE. ITS PRESIDENTS. MELETIUS NOT IN COM- 
MUNION WITH ROME. ADDITIONS TO THE CREED OF NIC#A, THE FILIOQUE AFTER- 
WARDS INSERTED THROUGH THE INFLUENCE OF SECULAR POWER. COUNCILS OF 
TOLEDO, ROME, AIX-LA-CHAPELLE. ACTION OF CHARLEMAGNE AND LEO Ill, ROME 
ADOPTS THE INTERPOLATION UNDER NICHOLAS I, COUNCIL OF EPHESUS. DOCTRINE 
OF NESTORIUS. ACTION OF POPE CELESTINE AND 8. CYRIL. CONDEMNATION OF NES- 
TORIUS. ARREST OF NESTORIUS AND CYRIL. DECISIONS OF THE COUNCIL. SUB- 
MISSION OF JOHN OF ANTIOCH AND OTHERS. COUNCIL OF CHALCEDON. EUTYCHES 
AND HIS DOCTRINE. THE ‘‘LATROCINIUM EPHESINUM.’’ MARTYRDOM OF FLA- 
VIAN. CONDUCT OF POPE LEO. CONDEMNATION OF EUTYCHES. PRIVILEGES CON- 
FERRED ON CONSTANTINOPLE. APPROVAL OF EARLIER PROVINCIAL COUNCILS. 


THE SECOND GENERAL COUNCIL, 


” WHICH IS 


THE FIRST COUNCIL OF CONSTANTINOPLE. 


HE Second General Council was called by the Em- 
peror Theodosius, A. D. 381, for the purpose of de- 
ciding on the strange and heretical doctrine which had 
been recently maintained by the Arians, the Macedonians, 
and others mentioned in the first Canon of the Council, 
who had erred from the Catholic Faith.* It was com- 


* Of these heretics the following were the chief: 

The Eunomtans, so called from Eunomius, a disciple of Aétius (from whom 
this sect were also sometimes called Aétians), and Bishop of Cyzicus, the Metropolis 
of the Province of Hellespont. The tenets of Eunomius were those of the more rigid 
Arians. He taught that the Son was of a different substance from the FaTHER (whence 
the name of Anomeans or dissimilar), that the Son was created by the FatHErR, and 
the Hoty Guost by the Son, and that the Hoty GuostT is destitute of all divinity, or 
creative power.—Hammond, p. 68. 

The Eupoxtans derived their name from Eudoxius, who was Bishop first of Ger- 
manicia in the Province of Euphrates, afterwards of Antioch, and lastly of Constanti- 
nople. Their tenets were in all respects the same as those of the Eunomians.—Ham- 
mond, p. 69. : 

The Smmi-ARIANS or PNEUMATOMACHI were properly those who neither agreed 
with the Catholics in holding that the Son is of the same substance, ogoovcvos, with the 
FATHER, nor with the rigid Arians in asserting that he is altogether dissimilar, avo- 
wovos, but maintained that he is, although a creature, yet of a different nature from all 
other creatures, and in a peculiar manner like to the FATHER, opuorovowos, but that the 
Hoty Guost is in all respects a creature, and different from the FarHer and the Son. 


66 INTRODUCTION. 


posed of One Hundred and Fifty Bishops, among whom 
it is remarkable that not one was from the West. Dama- 
sus, the Bishop of Rome, was not represented even by 
legates. This Council was successively presided over by 


On this account they are classed with the Pneumatomachi in the Canon. The Pneu- 
matomachi, properly so called, were orthodox in their opinions respecting the FATHER 
and the Son, and held that they were of one and the same substance, but they would 
not acknowledge this of the Hoty GuHostT, whom they asserted to be a mere creature. 
Augustin, Heer. 52, says that some persons called them Semi-Arians on this account, 
as agreeing partly with the orthodox and partly with the Arians. The founder of this 
sect was Macedonius, Bishop of Constantinople, from whom they were commonly 
called Macedonians. It was chiefly against these heretics that the Council of Constan- 
tinople was assembled by Theodosius, and two of the principal leaders of the sect, 
Eleusius, Bishop of Cyzicus, and Marcian of Lampsacus, were present at it.—Ham- 
mond, p. 69. 

Tue SaBeLirans, from Sabellius, a native of Lybia, held that the Son and the 
Hoty Guost are not only the same Gop with the FaTHeER, but the same person; so 
that the Godhead is not only one in substance, but one in Person, and FATHER, Son, 
and Hoty Guost, only three appellations of the same person, who appeared or mani- 
fested himself at different times as FarHerR, Son, and Hoty Guost, and who is 
therefore sometimes called the FaTHER, sometimes the Son, and sometimes the Hoty 
Guost. They are therefore called by the Latin Fathers, Patripassians, since it neces_ 
sarily follows from their doctrines that the FATHER was incarnate, and suffered on the 
cross.—Hammond, p. 69. 

The MARCELLIANS, were so called from Marcellus, Bishop of Ancyra, in Galatia, 
who lived about or shortly after the time of the Council of Nice. He asserted that at 
the end of the world Curist would give up his kingdom and his subsistence, so that 
he would neither reign nor subsist for ever, but be dissolved at the last into the Fa- 
THER. He founded his opinion upon 1 Cor. xy. 24-28. It was apparently to meet this 
heresy that the Constantinopolitan Fathers made that addition to the Nicene Creed, 
‘‘of whose kingdom there shall be no end,” as it was to meet the Macedonian heresy 
that they added the articles relating to the Hony Guost.—dammond, p. 10. 

The PuHorrt1ans, took their name from Photinus, a disciple of Marcellus, and 
afterwards Bishop of Sirmium. He maintained the absolute unity of the Godhead, 
denying any Trinity of Persons, or the Personality of the Word, or the Hoty Guosr. 
He asserted that Curist was a mere man, and that he had the beginning of his exist- 
ence from the Virgin Mary.—Hammond, p. 70. 

ApoLirnarius, from whom the Apollinarians took their name, was a native of 
Laodicea, and taught that our Lorp took our body without a rational or intellectual 
soul; and that his divine nature supplied the place of a soul, or at any rate of the in- 
tellectyal faculty—Hammond, p. 70. 

The SABBATIANS were so called from Sabbatius, a Presbyter, who adopted the 
sentiments of Novatianus. 

ARISTERI, is probably a false reading for Aristi, é.¢., the best; as we also find 
Cathari and Catheroteri, i. e., the pure and the more pure. 

The QUARTODECIMANS, or TETRADITES, were those persons who persisted in ob- 
serving the Easter festival with the Jews, on the fourteenth day of the first month, 
whatever day of the week it happened to be.—Hammond, p. 74. 

The Monranists, one-of the older sects, were so called from Montanus, who em- 
braced Christianity in the second century. He professed to be inspired in a peculiar 
way by the Horny Guost, and to prophesy. He was supported in his errors by two 
women, Priscilla and Maximilla, who also pretended to prophesy. His heresy infected 
many persons, amongst others Tertullian, but being condemned by the Church, his 
followers formed a sect remarkable for extreme austerity. But although they asserted 
that the Hoty Guosr had inspired Montanus to introduce a system of greater perfec- 


INTRODUCTION. 67 


Meletius * of Antioch, Gregory Nazianzen, Timothy of Alex- 
andria, and Nectarius of Constantinople. 

The Fathers of Constantinople reaffirmed the Nicene 
Creed in its integrity, and they further appended to it the 
clauses concerning the Hoty Sprrrr, which seemed necessary 
in addition to the Creed of Niczea, in order to meet new forms 
of heresy that had sprung up. The Creed of Constantinople 
was never, however, supposed or intended to teach doctrine 
which had not been fully and explicitly held by the Fathers 
of Niczea ; but as the earlier controversies had been chiefly 
concerning the person of Curist, so the later controversies 
had been chiefly concerning the Hoty Guosr; and so it had 
been found advisable to adopt clauses which by general sanc- 
tion should define the doctrine of the Hoty Sprrrrr as precisely 
as the Council of Niczea had defined the doctrine of the Son of 
Gop. Hence, as these Creeds are not two, but in fact one and 
the same, the Creed of Constantinople was universally adopted, 
and is now customarily called the Nicene Creed. 

But here we have unhappily to note a variation by the 
Western Churches from the pure text of the Creed of Constan- 
tinople, that has confessedly been the chief cause of the great 
schism between the East and the West. The Fathers of Con- 


tion than the Church had before known, and condemned those who would not join 
them as carnal, they did not at first innovate in any of the Articles of the Creed. This 
sect lasted a long time, and spread much in Phrygia and the neighbouring districts, 
whence they were called Phryges and Cataphryges, and latterly adopted the errors of 
Sabellius respecting the Trinity. Hammond, p. 74. 

Here also we may mention the case of Maximus the Cynic, which is the subject of 
the Fourth Canon. , 

Maximus the Cynic was an Egyptian by birth, and a cynic philosopher. He 
was converted to the faith by Gregory Nazianzen, and baptized and ordained by 
him. Afterwards being led by ambition to desire the Bishopric of Constantinople, 
he suborned certain Egyptian Bishops, and brought them to Constantinople to elect 
and ordain him Bishop. Before, however, the ordination was completed, they were 
driven out of the church by the people, and retired into a private house, where they 
performed the ordination. This whole transaction, however, was so completely at 
variance with all the laws and customs of the Church, that the Synod would not recog- 
nize it in any way, and therefore did not decree that Maximus should be deposed, but 
that all ecclesiastical acts done towards him, or by him, were utterly void and of none 
effect.—_Hammond, p. 71. 

* For a long time there had been a schism at Antioch. That city had two Bishops, 
Meletius and Paulinus. The Bishop of Rome was in communion with the latter, and 
consequently regarded Meletius asschismatic. . . . . . The Second @cumenical 
Council was therefore under the presidency of a Bishop who was not in communion 
with Rome. Meletius died during the sitting of the Council. Those who were well 
known for eloquence among the Fathers pronounced his eulogy. . . . . . He was 
regarded by all as a Saint; and when his body was transported to Antioch, the journey 
was an uninterrupted ovation.—The Papacy by Abbé Guettée. Engl. Ed., p. 110. 


68 PN TROD UCLRrON, 


stantinople, following the exact words of our Saviour, say that 
the Hoty Guosr “proceedeth from the Farner.” In the ver- 
sion now used universally throughout the West the clause is : 
Ex Parre Finroqve procedentem, ‘“‘ Who proceedeth from the 
Farner and the Son.” It is not within the scope of such a 
work as this to discuss the theological importance of this cor- 
ruption or variation : nor to show the inveterate confusion in 
the Western mind of the idea of procession in the order of 
nature with mission in the order of time; nor on the other 
hand to show the inveterate prejudice of the Easterns, who as 
it seems, are unwilling to believe that one can say “ Who 
proceedeth from the Farner and the Son,” without meaning 
that He proceeds in the same way or in the same sense from the 
Son as from the Farurr. 

But without at all entering into the theological merits of 
this question, or even touching upon the kindred question of 
the duty of Western Churches at the present day, it will not 
be out of place to mention the historical succession of facts 
connected with this matter. 

It has been attempted by the Latins to prove that the pre- 
sent Western version is in fact the true version of the Creed: 
but not one Greek copy has ever been produced in which 
the interpolated words Fin1oqun, ‘and from the Son,” are to 
be found. The earliest authentic instance of their use is in 
some copies of the Latin Version of the Creed which is found 
in the Acts of the Third (Provincial) Council of Toledo, A. D. 
589. It is therefore evident that the Creed of Constantinople, 
which was afterwards confirmed with an anathema by the Gen- 
eral Council of Chalcedon, did not contain these words. The 
use of the words in some Latin copies of the Council of To- 
ledo is to be traced to a singular cause: no other, indeed, 
than the indiscreet zeal of a royal convert from Arianism, 
Recearedus, King of the Spanish Goths, who on renouncing 
Arianism insisted on the introduction of Fin10que into the 
Creed as an act of greater homage to the Son of Gop. 

From this time onward the expression is found in the 
records of several Spanish Councils of the Sixth and Seventh 
Centuries. In an English Council held A. D. 679 the Sprerr 
is said to proceed in an ineffable manner from the Faruer and 
the Son. The Council of Friuli, A. D. 791, adopts the words 
in its version of the Creed. In the only other Latin Council 


INTRODUCTION. 69 


which contains a copy of the Creed, that is, in a Council of 
Rome held under Martin L, A. D. 642, Fiioqve is not found. 

As it was the influence of aroyal layman which had caused 
this interpolation at first, so it was again the influence of au 
imperial meddler that prevailed over the Church’s own author- 
ity to make the interpolation permanent. In A. D. 809 a 
Council was held by Charlemagne at Aix-la-Chapelle from 
which deputies were sent to the Pope, Leo IL., to obtain his 
sanction to the singing of the Creed with the interpolated 
words which had not then been adopted at Rome. The Pope 
peremptorily refused ; and in testimony of the true Creed as 
he had received it, he caused two silver tablets to be hung up 
in the Basilica of S. Peter at Rome, on which there were en- 
grayed the Greek text and the Latin version of the Creed of 
Constantinople, both without the Fiztoqur. Popes, in those 
days, were not thought to be infallible, and the imperial theo- 
logian carried matters with a high hand. The interpolated 
version of the Creed was sung in spite of Leo’s prohibition, 
and before long, probably in the Pontificate of Nicholas L, 
the Church of Rome itself adopted the interpolation. 


THIRD GENERAL COUNCIL. 


EPHESUS. 


The Council of Ephesus was assembled, A. D. 431, by the 
Emperor Theodosius the Younger, for the trial of Nestorius, 
Bishop of Constantinople, who had permitted a Presbyter 
called Anastasius and a Bishop called Dorotheus to preach 
and maintain that the Blessed Virgin may not lawfully be 
called Theotocos ; Dorotheus in fact going so far as to pro- 
nounce an anathema against all who should apply that title to 
her.* The Clergy and people of Constantinople declared 


* The word THEOoTOCOs, which properly signifies the Bringer-forth of Gop, was 
originally introduced, not as a title of honor to the Blessed Virgin, but in order to as- 
sert the true and proper divinity of our Lorp Jesus Curist, and that fundamental 
doctrine of our faith, that ‘‘ undoubtedly even the nature of Gop itself in the only 
Person of the Son is incarnate, and hath taken to itself flesh.”—(Hooker.) In the 
words of Basil of Seleucia, ‘‘The Virgin having brought forth Gop incarnate, is 
named Theotocos,”’ Qc6v capxwOévra texovca Oeoroxos dvouagerar. It is not known who 


70 INTRODUCTION. 


against Nestorius, and the quarrel having been reported 
abroad, 8. Cyril of Alexandria and Celestine of Rome both 
held provincial Councils in which the doctrine of Nestorius 
and his party was condemned. Nestorius, however, still con- 
tinued to maintain his heresy ; the tumults at Constantinople 
were continued ; and therefore, at the instance of Nestorius 
himself, as well as of Celestine and Cyril, Theodosius called 
a General Council to be held at Ephesus. On the day 
appointed for the meeting, Cyril with Bishops of Egypt, 
Syria, and Asia assembled, and Nestorius also came with ten 
Bishops in his train ; but owing to the absence of a number 
of the Eastern Bishops and the representatives of Rome, the 
opening of the Council was postponed from day to day for 
fifteen days. When that time had expired the Council was 
convened, although the absentees had not arrived; and then 


first introduced the term, but it is to be met with in many of the most eminent Fathers 
of the Church, who lived before the time of the Council of Ephesus, as Athanasius, 
Basil, Gregory Nazianzen, Gregory Nyssene, Eusebius, Alexander of Alexandria, 
Dionysius of Alexandria, Chrysostom, and others, whose words are quoted by Bey- 
eridge and by Suicer, in v. @coroxos. Indeed, it appears that Nestorius or Anastasius 
were the first persons who expressly denied that the Virgin might properly be called 
Theotocos, because they could not reconcile this title with their particular opinions 
respecting our Lorp’s incarnation. The Council of Ephesus, however, having so- 
lemnly approved of the word, it was from that time constantly used not only by Greek, 
but also by Latin writers. In later times, indeed, the word Deipara was introduced 
as a translation of Theotocos, but it was not used by the earlier Latin writers, such 
compounds not being agreeable to the idiom of their language. They therefore re- 
tained the Greek word Theotocos, as they did the other famous Greek compound Ho- 
moousios ; or if they wished to explain the term, they used the word Genitrix, which 
properly signifies the Bringer-forth, and not Mater, in doing so. Thus Peter the 
Deacon: ‘‘ We believe rightly and according to the truth, that the Blessed Virgin is 
Theotocos, é. ¢., the Bringer-forth of Gop (Dei genitricem).” And Leo I., Bishop of 
Rome, ‘‘ We anatnematize Nestorius, who believed the Blessed Virgin Mary to be the 
Bringer-forth (genitricem) not of Gop, but only of man.” Ephraim of Theopolis 
translating these words of Leo into Greek, uses the word py7yp to express the Latin 
genitrix, and therefore says in another part of his works, that Leo was the first person 
who called the Holy Theotocos, Mother of Gop, Myrnp cov, which none of the Fathers 
before him had done in express words. From this it appears, as Beveridge observes, 
that the Greeks first called the Blessed Virgin Theotocos; the Latins afterwards inter- 
preted that phrase by the Latin Genitrix Dei; the Greeks then rendered the expression 
Genitrix Dei by Myrnp cov, which being retranslated into Latin became Mater Dei, 
the Mother of Gop. To this I would add, that the expression, Mother of Gon, having 
thus originated in a mistranslation of the original word, and having, as we know, been 
in after-ages perverted from its primary intention of an assertion of our LorpD’s divin- 
ity. and used to exalt the privileges of the Blessed Virgin beyond those bounds within 
which (blessed and highly to be honored as she is) they ought to be confined ; and 
being on this account likely to give offence, and lead to error, it seems desirable that 
it should be avoided, and that either the original word Theotocos should be retained, 
or some such rendering as that of The Bringer-forth of Gop, be adopted in its stead. 
Vid. Suicer in voce @ecoroxos, and Pearson on the third Article of the Creed.—Ham- 
mond, pp. 79-81. 


INTRODUCTION. 71 


Nestorius was summoned to appear before it for the trial of 
his cause. On various pretexts he refused to attend. The 
Council proceeded in the strictest obedience to the letter of 
the Canon provided for the trial of a Bishop ; and Nestorius 
still remaining contumacious, his publications were examined 
in his absence, and he was condemned to be deposed. To 
this sentence he refused submission. 

Five days afterwards the Eastern Bishops, numbering 
twenty-six, arrived with John of Antioch at their head ; these 
joined the party of Nestorius and held a Counter-Council 
which proceeded on its part to hurl a sentence of excommuni- 
cation against Cyril and the orthodox who had united in the 
condemnation of Nestorius. 

Soon afterwards, again, the representatives of Rome ar- 
rived, when the previous condemnation of Nestorius was con- 
firmed ; John of Antioch with the other dissidents was also 
excommunicated ; sundry Canons were adopted ; and several 
ecclesiastical affairs were settled.* 


* Of these affairs, by far the most important were the condemnation of Celestius 
(Canon I), the condemnation of the documents submitted by Charisius (Can. VID), 
and the complaint of Rheginus (Can. VIII). : 

CELESTIUS was a disciple of Pelagius, and held the same opinions with his master, 
and, therefore, the sect of Pelagians were also called Celestians. The common opinion 
of both was, that the sin of Adam only injured himself, and not the human race; and 
that infants when they are born are in the same state in which Adam was before he 
sinned. Some of the Bishops who joined with John of Antioch in his schism, were, 
as it appears, followers of Celestius, and, therefore, this Council, although originally 
assembled only against Nestorius, joined the Celestians with the Nestorians in their 
sentence of condemnation, noticing the Celestians by themselves in the first Canon, 
and in conjunction with the Nestorians in the fourth. Hammond, p. 86. 

The seventh Canon of this Council as well as the next are not found in the Synodal 
Epistle which contains the six former, but are decrees of the Council which were made 
respecting other matters which came before it. As regards the present Canon, it was 
occasioned by an application made to the Council by CHarisius, who was a Presbyter, 
and G&conomus of the Church of Philadelphia. He informed the Fathers who were 
assembled in Council, by a writing which he exhibited to them, that a certain James 
who had come from Constantinople, and had been recommended as orthodox to the 
Bishops of Lydia by Anastasius and Photius, two Nestorian Presbyters, had, in 
despite of the Creed of the Nicene Counci], composed another profession of faith, and 
had persuaded some of the more simple of the Clergy to subscribe to it, and had pro- 
ceeded so far as to require of those persons who were converted from heresy to the 
Catholic Church, that they should, before they were admitted, subscribe this Creed, 
which had been introduced by him, and which was filled with heretical, i. e., Nesto- 
rian opinions. The Fathers who were assembled in Council, having heard the charge 
of Charisius, and read the new Creed, immediately made the present decree, which 
afterwards came to be reckoned amongst the Canons of the Council. From this ac- 
count appears what is meant by the words at the beginning of the Canon, ‘ These 
things having been read,” that is, the writing of Charisius, and the new Nestorian 
Creed, upon hearing which the Fathers made this decree. The full account of this 
transaction is to be found in the 6th Action of the 2d part of the Acts of this Council, 


TD, INTRODUCTION. 


In the meantime, Theodosius, learning the dissensions 
which prevailed at Ephesus, ordered that both Cyril and Nes- 
torius should be arrested, and that all the other Bishops of 
both parties should assemble in one Council. Both sides 
refused ; Nestorius was sent back to his Monastery ; Cyril 
was detained under arrest; and then, the Emperor himself 
having heard deputies from both sides, gave his judgment 
that Nestorius had been righteously deposed; that Cyril 


in any of the collections of Councils. The Nestorian Creed which is referred to in it 
is very artfully composed, and calculated to deceive persons not thoroughly alive to 
the niceties of expression which render an exposition of the doctrine of the Incarna- 
tion orthodox or heretical. It begins with great apparent deference to the ancient 
faith, and gives rather an amplified form of the Catholic doctrine respecting the Trin- 
ity, thus preparing the way for a more lengthened statement of the doctrines respect- 
ing the Incarnation of The Word, in which the Nestorian hypothesis of two Persons is 
stealthily introduced, so that the heresy might escape discovery at first. Afterwards, 
however, it is stated more openly, by way of recapitulation, as follows: ‘ We, there- 
fore, say that there is one Son and Lorp JEsus Curist, by whom all things were 
made: considering primarily Gop the Word, the Son of Gop and Lorp according to 
substance ; and further considering with him that which was assumed, Jesus of Na- 
zareth, whom Gop anointed with the Spirit and Power, as partaking of the Sonship 
and dominion by the connection with Gop the Word, &c.” In the Acts of the 5th and 
6th General Councils this Creed is ascribed to Theodosius of Mopsuestia, and was re- 
cited amongst other extracts from his works which were read to the former of these 
Councils, and upon which the sentence of condemnation pronounced against him was 
founded.—Hammond, p. 87. 

The Eighth Canon of Ephesus, as well as the Seventh, was in the first instance 
passed in the form of a decree, but afterwards numbered amongst the Canons. The 
occasion of it was this. Rheginus, Bishop of Constantia, the Metropolis of Cyprus, 
and Zeno, Bishop of Curium, and Euagrius, Bishop of Soli, in the same island, pre- 
sented a memorial to the Council, in which they complained of the attempts which had 
been made by the Bishop of Antioch, to usurp authority over the Bishops of Cyprus, 
“contrary to the Apostolical Canons (Can. Apost. 35), and the decisions of the most 
holy Synod of Nice.” They further stated, that Dionysius, the imperial governor of 
Antioch, had, at the suggestion of the Bishop of that city, written to the commander 
of the troops at Cyprus, as well as to the Clergy of Constantia, requiring the former to 
prevent the ordination of a Bishop of Constantia, in the room of Troilus, who had 
lately died, till the question as to the right of ordination had been settled by the Coun- 
cil at Ephesus: and cautioning the latter not to receive any person as their Bishop 
who should in the mean time be ordained by any one. The Bishops produced these 
letters before the Council, and prayed that the privileges which they had always en- 
joyed even from thé times of the Apostles, might be preserved, and that the Council 
would pronounce a sentence in their favor which might prevent their being again in- 
vaded. The Council had the letters read before them; and having, by the examina- 
tion of the Bishops, ascertained that there was no instance to be produced, from the 
times of the Apostles, of the Bishop of Antioch ordaining the Metropolitan of Con- 
stantia, or any other Bishop in Cyprus, and that Troilus, the late Metropolitan, and his 
predecessors, Sabinus and Epiphanius, had been ordained by the Bishops of their 
Province, they passed this decree in favor of the Province of Cyprus, and extended it 
to all similar cases which might occur in other Provinces and Dioceses. The author- 
ity, therefore, which the Bishops of Rome, in after-ages, claimed and usurped over the 
British and other Western Churches, is clearly contrary to this Canon, as well as to 
those of the Council of Nice. The account of this transaction is contained at length in 
the Acts of the Council, Part II., Act '7.—Hammond, pp. 88, 89. 


INTRODUCTION. 73 


should retain his See ; that all the other Bishops of both par- 
ties should return home to their several Churches ; that there 
was no heresy on the one side nor the other ; and that there- 
fore all should strive on both sides for the restoration of a 
godly unity and peace. 

The Council instantly broke up, and for a time it seemed 
as though a permanent schism had been inaugurated ; for the 
orthodox stood firm in their adherence to the doctrine of the 
Council, while the dissidents continued to adhere to the 
opinions of Nestorius. Happily the separation was of short 
continuance. John of Antioch himself subscribed a document 
in which he recognized that the Blessed Virgin is Theotocos; 
and not long afterwards the other Eastern Bishops joined in 
the confession of the Catholic doctrine as declared at Ephe- 
sus, and so were reconciled to the great body of the Church. 
Thus unity was speedily restored ; the doctrine and Canons 
of the Council were accepted everywhere by all the Churches; 
and the Council of Ephesus has ever since been recognized as 
the Third General Council of the Catholic Church. 


FOURTH GENERAL COUNCIL. 


CHALCEDON. 


After the condemnation of Nestorius in the General Coun- 
cil of Ephesus, Flavian, Archbishop of Constantinople, held a 
Council A. D. 448, at which Eusebius, Bishop of Doryleum 
in Phrygia, presented a memorial against Eutyches, the Archi- 
mandrite or Abbot of a Monastery at Constantinople who had 
fallen into an error opposite to that of Nestorius by ob- 
stinately denying that there are two natures in the Person of 
Cuarist. The Council condemned the doctrine; but Eutyches, 
having gained the ear of Dioscorus, Bishop of Alexandria, 
Flavian himself was cited before a Council which was intended 
to be General, and which was summoned by imperial author- 
ity to meet at Ephesus, A. D. 449. This Council, over which 
Dioscorus presided, was so violent and merciless that it has 
borne the name of Latrocinium Ephesinum, or the Ephesian 
Band of Brigands. It approved the heresy of Eutyches. 


74 INTRODUCTION. 


Flavian was condemned, scourged, and so cruelly maltreated 
that he died soon afterwards at Epipas in Lydia, to which 
place he was banished. 

Before his death, however, Flavian had appealed for help 
to Leo, Bishop of Rome. Leo espoused his cause, and en- 
deavoured to induce Theodosius the Younger to convoke an- 
other Council which should meet in Italy, and might rehear 
the cause. The Emperor refused, and Leo was obliged to 
content himself with holding a Provincial Synod at Rome, 
wherein the Latrocinium of Ephesus was condemned. After 
the death of Theodosius, his successor Marcian granted the 
request of Leo, and called a General Council to meet at 
Nica, though, for the convenience of the Emperor it was 
speedily transferred to Chalcedon ; and there the Bishops as- 
sembled to the number of 630 or 636 in the Church of S. 
EKuphemia on the 8th day of October, A. D. 451. 

The heresy of Eutyches was unhesitatingly condemned ; 
Dioscorus was deposed, and thirty Canons were enacted. 
The Bishop of Rome was represented by the Bishops Pascha- 
sinus, Lucentius, and Julian, and by the Presbyter Boniface, 
who formally opposed the XXVIII. Canon which granted to 
the Church of Constantinople, under the title of New Rome, 
the same privileges as had been conceded to the Elder Rome, 
and conferred upon the same Church jurisdiction over Pontus, 
Asia, and Thrace, as well as over Missionary Churches which 
might Jie beyond the limits of the Empire. Notwithstanding 
the objection of the representatives of Rome, the Canon was 
adopted by the Council and approved by the imperial au- 
thority.* 


* The account of what took place at the passing of the Canon is given at length 
among the Acts of the Council, in the 16th Action: and as the matter is of some im- 
portance in its bearing upon the question of the Papal supremacy, an abridged account 
of it may not be uninteresting. 

Upon the meeting of the Council (on the day when the discussion took place), 
Paschasinus and Lucentius, the Roman Legates, addressed themselves to the imperial 
Judges, and complained, that on the preceding day, after they, as well as the Judges, 
had left the meeting, certain things had been brought forward and decreed, contrary 
to the Canons of the Church, and they requested the Judges to institute an inquiry 
respecting them. Upon this, Aétius, Archdeacon of the Church of Constantinople, 
said that it was the common practice in Synods, after settling the more important and 
necessary matters relating to the Faith, to make also such regulations in other mat- 
ters as were necessary. That on this occasion the Church of Constantinople had had 
certain matters to transact, and that they had requested the Roman Bishops to take 
part in their proceedings, but that those Bishops had refused to do so, alleging that 


IN DBR ODUCTION. 15 


The Definition of Faith set forth in this Council is a docu- 
ment of great importance, reaffirming, as it does without ex- 
ception, the decrees and doctrines of the General Councils of 
Niczea, Constantinople, and Ephesus, and setting forth, with 


they had no authority for this purpose from the Bishop of Rome. That they had then 
referred the matters to the imperial Judges, who had desired them to proceed with 
their business, and they had accordingly done so fairly, openly, and canonically. The 
Judges desired the account of the proceedings to be read ; and Beronicianus, Secretary 
of the Consistory, read this 28th Canon, with the subscriptions of all the Bishops who 
attended the Council annexed to it. Lucentius then asserted that the Bishops had 
been forced to subscribe against their inclinations; but all the Bishops cried out im- 
mediately that no one was forced. Lucentius then objected further, that this Canon 
was contrary to that of the Nicene Council, and founded only upon the decisions of the 
Constantinopolitan Fathers, which had been passed only eighty years before, and 
which were not reckoned amongst the Synodical Canons. Aé€tius, the Archdeacon of 
Constantinople, then asked the Legates whether they had received any instructions 
relating to this matter from the Bishop of Rome; and the Presbyter Boniface, who 
was joined with Lucentius and Paschasinus in their mission, said that amoi gst other 
things they were charged by the Pope, not to suffer the decisions of the holy Fathers to 
be in any way infringed, but to maintain his dignity ; and, ‘‘if any persons, presuming 
upon the splendor of their cities, should make any attempt at usurpation, to resist 
then with proper firmness.” The Judges upon this desired both parties to read the 
Canons of Nice: and the Roman Legates then read the 6th Canon, beginning it with 
these words, ‘* That the Church of Rome has always had the Primacy.” Constantine, 
Secretary of the Consistory, then read the same Canon from a copy furnished by 
Aétius, as it is read in the genuine Canons. He then proceeded to read from the Synod- 
ical book of the Council of Constantinople, the three first Canons of that Council. The 
Judges then asked the Bishops of the Asian and Pontic Dioceses, whether they had 
been in any way compelled to subscribe the Canon in question; and they all declared 
that they had signed it voluntarily, and without any compulsion. Upon this the 
Judges gave their decision to the following effect: ‘‘ That the Primacy and the chief 
honor should by all means be preserved, according to the Canons, to the Archbishop 
of Old Rome, and that the Archbishop of the imperial city of Constantinople, New 
Rome, should enjoy the same privilege of honor. That he should also have power of 
his own authority to ordain the Metropolitans in the Asian, Pontic, and Thracian 
Dioceses, who should be elected by the Clergy, and proprietors and most illustrious 
persons of each Metropolis, and by all the Bishops of the Province, or the greater part 
of them ; and that he should have the option of bringing the persons so elected to 
Constantinople, and ordaining them there, or of allowing them to obtain the decree 
confirming their election to the Bishopric in the Provinces. That, however, as re- 
garded the Bishops of the different Provinces, they should be elected (or ordained, 
xetporoveradar), by all the Bishops of the Province, or the greater part of them, the 
Metropolitan having the right of confirmation according to the Canon of the Fathers, 
the Archbishop of Constantinople taking no part in such ordinations.” This, the 
Judges said, was their decision upon the subject, but they desired that the holy and 
CEcumenical Synod would deign to inform them what was their decision. Upon this 
all the Bishops cried out at once, that they approved and ratified this decision; but 
Lucentius entered his protest against all that had been done in his absence, which he 
said he would report to the Bishop of Rome, who was chief Bishop of the whole 
Church, that he might declare his sentiments respecting the wrong done to his own 
See, and the subversion of the Canons. 

This was the termination of the Council ; but Leo afterwards wrote various let- 
ters to the Emperors, to the Bishop of Constantinople, and others, in which, whilst he 
expressed his complete approval of the proceedings of the Council in matters of faith, 
he strongly condemned this Canon, which he declared was contrary to the Nicene 


76 PNTRODUCLIE ON, 


still more elearness than before, the Catholic doctrine of the 
Incarnation. 

It was from the Council of Chalcedon that the Canons of 
the earlier Provincial Councils received the stamp of cecu- 
menical approval. 


Canons, and a most unjust usurpation on the part of the Bishop of Constantinople of 
the privileges of other Bishops, and particularly of those of the Bishops of Alexandria 
and Antioch, who were next in rank to the Bishop of Rome. He went so far, in one 
of his letters to the Empress Pulcheria, as to say that ‘‘ by the authority of the Apostle 
Peter, he annulled all that was contrary to the Nicene Canons;”’ but it is worthy of 
remark how in all his letters, though he is disposed to magnify his own authority, the 
whole burden of his charge against the Bishop of Constantinople is, that the privileges 
which he claimed were contrary to the Nicene Canons, and an invasion of the inde- 
pendency and rights of other Churches.—Hammond, pp. 123-125. 


THE CANONS CALLED APOSTOLICAL; 
THE CANONS OF THE GENERAL COUNCILS; 
THE CANONS OF PROVINCIAL COUNCILS, 


WHICH WERE 


APPROVED AT CHALCEDON. 


IN GREEK AND ENGLISH. 





. 


p ih Wek i ut i) 


THE APOSTOLICAL CANONS. 


KUARIVED De i, 2 


TQN 


ATIQN KAI TIANZTEITOQN ATOSTOAQN, 





Codex Canonum Ereclesine Lrimitivae, 


QUI VULGO 


Canones SS. Apostolorum 


APPELLANTUR. 





KANQN A’, 


’"Etiokoroc yelpotoveioOw ind éerioxdtwy Ovo 7 TPLOY. 


KANQN Bi’. 


IIpeoBurepoc i760 évoc EmtoKdrov yELpoTovetobw, Kal didKovoe, 
kat ob Aotrot KAnpLKol. 


KANQN I. 


El tig érioxorroc, } mpeoBvtepoc, mapa THY Tov Kupiov did- 
Takiv Thy ent TH Ovoia, mpooevéyny Etepa Tiva ent TO OvoLaoTh- 
ploy, 7) médt, 7) ydAa, 7} avti olvov oikepa énitndevta, 7 OpveEtc, 
4 Sad tiva, 7 donpia, Tapa THY dlaTaéty, KabaipEioOw: TAnY 
véwv vidpwr, 7 otapvaAic TO Kaip@ TO déovtt. My éSdv dé EoTw 
mpoodyeoOai tt Etepov eic TO Ovotaorhpiov 7) EAaLov Eig THY Avy= — 
viav, Kat Ovuiawa TH Kaip@ Tie dyiac mpoopopac. 


KANON A’. 


‘H dAdn ndoa érdépa sic oikov drooteAdécdw, aTtapyn TO 
ETLOKOT® Kal TOG MpEDBUTEpOLC, GAAG Li TPOG TO OvoLaoTHpLOY. 
AjjAov 6&, a¢ 6 ériokotoc Kal of mpeoBitEpoL, eriuEepisovat Toic 
dtakdvolc, Kal TOIG AoLTOIG KANpLKOIC. 

“ 


CACN-O NS 


OF THE 


Eee PDN re -C TCR EH, 


COMMONLY CALLED 


THE APOSTOLICAL CANONS. 





CANON I. 
Let a Bishop be ordained by two or three Bishops. 


CANON II. 


Let a Presbyter, or Deacon, and the other Clergy, be or- 
dained by one Bishop. 


CANON III. 


If, contrary to the Lorp’s ordinance of the Sacrifice, any 
Bishop or Presbyter shall offer any other things at the Altar, 
whether honey, or milk, or manufactured strong drink instead 
of wine ; or birds, or any living creatures, or vegetables, con- 
trary to the ordinance ; let him be deposed : except only new 
ears of grain, and clusters of grapes in their season. But it 
shall not be lawful to offer any other thing at the Altar, save 
oil for the lamp, and incense for the time of the Holy Oblation. 


CANON IV. 


All other first fruits shall be sent to the house of the 
Bishop and Presbyters, not to the Altar; and it is understood 
that the Bishop and Presbyters share with the Deacons and 
other Clergy. 


82 CANONS 


KANON E’, 
’"Erioxorog, 7 mpecBirEpoc, 7) OudKovoc, THY EavTov yuvaiKka 
un exBadAétw tpopdoe: evAaBeiacg: éav dé ExBAAAQ, aopicécOw * 
émipévay dé, Kabatpeiobw. 
KANQN ¢’, 
’"Exiokomoc, 7 mpeoBiTepoc, 7 didKovoc, KoouiKac dpovtidac 


un avadauBavétw* ei dé pH, KaBaLpEiaBw. 


KANQN Z’, 
El tic érioxoroc, | mpEeoBvTEpoc, 7) AidKovoc, THY ayiay TOU 
Ildoya jépayv mpd THe éaptvijg lonuepiac weTa “lovdaiwy émute- 
Aéoet, KaBaipeiobw. 


KANQN H’, 


El tic érioKxoroc, | MpEcBUTEpoc, 7 OldKovoc, 7 EK TOU KaTa- 
Aéyov tov lepatiKod tmpoopopac yevowévng wn petadAdBo, THY 
aitiay eindtw, Kal éav 7 EevAoyoc, ovyyvaunc TvyYVavEeTW* Ei OE 
pn A€yot, apopiGéOw, wo aitroc BAGBHG yevouevog TH Aa@, Kat 
brévoiav éuTojoag Kata Tov TpocEvéyKaVTOC, WS pI Vyas 
GVEVEYKAVTOC. 


KANQN 0’, 


Ildvra¢ tov¢ eiciovtac muoTove Kal THY ypadGy akovorTac, 
un) Tapapévovtag d& TH Tpocevyy Kal TH ayia peTadmpe, wc 
ataiiav gunovovvtac TH ExKAnoia apopiceaBat xp7. 


KANQN I’, 


Ei ti¢ dkovavyte Kav év olkw ovveténrat, ov7o¢ adopted. 


KANQN IA‘, 
El ti¢ Kabypnuéva KAnpikocg Ov KANpLKa ovvedéqntat, KabaL- 
petoOw Kai avroc. 
KANQN 1B’. 


Ei tic KAnpixdc 7 Aaikds adupropévoc, HTot ddeKktoc, aTEAOaY 
év érépa TOA dexOQ avev ypappdtwv ovoTaTiKOy, adopicécdw 
kal 0 degduevoc, Kal 6 dexOeic. 


CALLED APOSTOLICAL. 83 


CANON V. 


No Bishop, Presbyter or Deacon shall put away his wife, 
under pretext of religion ; but if he put her away, let him be 
suspended ; and, if he persist, let him be deposed. 


CANON VI. 


No Bishop, Presbyter, or Deacon, shall engage in worldly 
business ; and, if he do, let him be deposed. 


CANON VII. 


If any Bishop, Presbyter, or Deacon, shall celebrate the 
holy day of Easter before the vernal Equinox, as the Jews do, 
let him be deposed. 


CANON VIII. 


If any Bishop, Presbyter, or Deacon, or any one on the 
Sacerdotal List, shall not partake, when the Oblation is made, 
he shall tell the cause ; and, if it be sufficient, he shall be ex- 
cused: but, if he will not tell the cause, let him be sus- 
pended, as one who causes offence to the people, and brings 
suspicion on the offerer, as though he had not rightly offered. 


CANON IX. 


All the faithful who enter [the Church], and hear the 
Scriptures, but do not remain for prayer and the Holy Com- 
munion, shall be suspended, because they cause confusion in 
the Church. 

CANON X. 


If any one shall join in prayer with an excommunicated 
person, even in a private house, let him be suspended. 
CANON XI. 
If any Clergyman shall join in prayer with a deposed 
Clergyman, let him also be deposed. 
| CANON XIL 


If any Clergyman or layman who has been suspended, or 
ought not to be received, shall depart and be received in 
another City, without letters commendatory, let both the 
receiver and the person received be suspended. 


84 CANONS 


KANON IT”, 


Ei d& adgwptopévog ein, eviTELvécOw adte 6 dpoptopds. 


‘ 


KANQN Id’. 


*"Exioxonov py égeivae Katadeipavta tiv éavtod raporkiay 
étépa evrimnday, kav 070 TAELOVWY avayKdontaL* el wh TUG EvAO- 
yoo aitia y TovTO BLagouévyn adtov troLetv, wo TAEOY TL KEpdOG 
dvvapévov adbtov Toi¢ Exeloe AOyW EvoeBEiac OvuBdAAEcBaL* Kal 
Toute O& ovK ad’ EavTov, GAAa Kpioet TOAAGY értoKéTWY, Kal 
TApakAHoEl EyloTy. 


KANQN IB’. 


Ei tig mpeoBvitepoc, 7 didKovoc, 7 bAws Tov KaTaAdyov TéY 
KAnpikdv anodAeipac THY éavtov Tapolkiay, Eig Erépay aTéAON, 
kal ravtTeAa¢ etaotac dtaTpiby év GAAy TapotKia Tapa yvounv 
tov idiov émiokdm0v* TovTov KEdEvouev pnKéTL AELTOUpyeiv® ek 
pddAtora TpooKaAovpéevov avTov Tov értoKOTOV avToU érnavEedEiv, 
obx UmHKovoEY, ETiUEVWY TH aTadia’ we AaiKkds wévTo éexEioE 
KOLYWVELTW. 


KANQN Io’. 
Ki dé 6 érioxorog tap’ ® tvyxdvovor, tap’ oddév Aoytodue- 
voc THY Kat’ abTav oplobeioayv apyiay, déEnTat adbtod¢e we KAnpt- 
KovsG, apopicéoOw, we diddoKadoc atagiac. 


KANQN IZ’. 
‘O dvol yduoug ovuttAakeic peta TO BadrrLowa,  TaAAaKny 
KTnOduEvoc, od dbvaTat Eivat ittioxoToc, 7) MpEaBUTEpOS, 7 OtdKo- 
voc, 7) bAwe Tov KaTaAdyov TOD iepaTtiKOd. 


KANQN IH’. 


‘O xjpav AaBdyr, 7 ExBeBAnuévny, 7) éraipav, 7 olkérev, } THY 
2 ~ , A , 
éml oxnvijc, ob Sbvatat eivat éxioKxoroc, 4) mpeoBoTEpoc, 7) OLdKo- 
voc, ) GAwe Tov KaTaAdyov Tod iepatLKod. 


CALLED APOSTOLICAL. 85 


CANON XIII. 


But if he be already suspended, let his suspension be 
prolonged. 


CANON XIV. 


It is unlawful for a Bishop to leave his own Parish, and 
cross over to another, though he may be importuned by many 
[so to do] ; unless there be some reasonable cause compelling 
him to do it ; as, for example, if he can by the word of piety 
confer some greater benefit on them that dwell there: and 
then it should be done not of his own motion, but by the 
judgment and at the most urgent entreaty of many Bishops. 


CANON XV. 


If any Presbyter, or Deacon, or any one whatever on the 
list of the Clergy, shall forsake his own Parish, and depart 
with another, and, having wholly changed his residence, shall 
remain in another Parish contrary to the will of his own Bishop, 
and particularly if he be summoned by his Bishop to return, 
and shall persist in his irregularity, refusing to obey, we 
decree that he shall no more be permitted to officiate. Never- 
theless, let him communicate there among the laity. 


CANON XVI. 

And if the Bishop with whom [such Clergy] are, shall 
disregard the decree of suspension against them, and shall 
receive them as Clergymen, let him be suspended, as a teacher 
of disorder. 


CANON XVII. 
He who, after Baptism, has been twice married, or has had 
a concubine, cannot be a Bishop, Presbyter, or Deacon, nor 
be on the Sacerdotal List at all. 


CANON XVIII. 


He who has married a widow, or a divorced woman, or a 
harlot, or a slave, or an actress, cannot be a Bishop, Presby- 
ter, or Deacon, nor be on the Sacerdotal List at all. 


56 CANONS 


KANQN 10’, 
‘O dto ddeAgac ayayopuevoc, 7) ddeAgidny, od Sbvatar elvat 
KAnplLKos. 
KANQN K’, 
KAnpiko¢ éyyvag didovdc, kaBatpeiobw. 


KANQN KA’, 


Evvovyoc ei wév && érnpeiac avOpdrwv éyévetd tic, i év 


dtwyu@ adypéOn ta THY avdpHv, 7} obtws Epv, Kai éaTLv déLoc, 
éttioxotog yivéodw. 


KANQN KB’, 


‘O akpwrnpidoag éavtiv, ui yrvéoOw KAnpiKdc* avTopoven- 
TIC yap EoTLv EavTod, Kal TG TOV Oeod Onucovpyiac ExOpdc. 


KANQN KI", 


Ei tic, KAnpixo¢ @v, éavtov dv adxpwrnpidoe, Kabatpeicbw ° 
goveds yap gory éavTod. 


KANQN KA’, 


Aaixd¢g Eavtov axpwrnpidoac apopicécOw etn tpia* EniBovdAoc 
ydp éote the EavTov Swie. 


KANON KE’, 

"Erioxotoc, 7 tpeoBitepoc, 7) SidKkovoc émt tropveia, 7} ént- 
opkia, 7 émt KAorH ddodc, KabarpeicOw, Kal pw dopicécOw. 
Aéyet yap 7 ypagy, Ob« exduKjoetc dic én? Td adbtd. ‘QoadTwe 
Kal ol AouTolt KAnpLKol. 


KANQN Keo’, 


Tay cig KAijpov mpoceAO6vtwr dyduwv, Kedevouev BovdAopé- 
voug yapetv avayveortac Kal wddArtac pdvove. 


CALLED APOSTOLICAL. 87 


CANON XIX. 


He who has married two sisters, or a niece, cannot be a 
Clergyman. 


CANON XxX. 


If a Clergyman become security for any one, let him be 
deposed. 


CANON XXI. 


If any one has been made a eunuch by the wanton injury 
of men, or if he has been deprived of his virile organs in 
time of persecution, or if he has been born a eunuch, and is 
worthy, he may be made a Bishop. 


CANON XXII. 


If any one shall mutilate himself [that is by castration], 
let him not be made a Clergyman, for he is a self-murderer 
and a hater of Gop’s workmanship. 


CANON XXIII. 


If any Clergyman shall mutilate himself [that is by castra- 
tion], let him be deposed, for he is a self-murderer. 


CANON XXIV. 


If any layman shall mutilate himself [that is by castration], 
let him be suspended for three years, for he is an enemy of 
his own life. 


CANON XXvV. 


Let a Bishop, Presbyter, or Deacon, convicted of fornica- 
tion, perjury, or theft, be deposed, but not excommunicated. 
For the Scripture saith [Nahum I. 9, txx Version], Thou 
shalt not punish twice for one offence. Likewise the other 
Clergy. 


CANON XXVI. 


Of those who have been advanced to the Clergy, while 
unmarried, we ordain that none but Readers and Singers shall 
be permitted to marry, if they so will. 


58 CANONS 


KANON KZ’. 


’"Enioxorov, 7 mpeoBuTEepov, 7) OldKovoyvy, TOTTOVTA TLOTODS 
dpaptdvovrac, 7] atiotove adlknoavtTac, Kal dla TOLOVTwWY do- 
Beiobar OéAovta, Kabatpeicbar mpootdtTouev* ovdayov yap 6 
Kipiog tovto judg édidage* tovvavtiov dé, abto¢g TUTTOMEVOE, 
ovK avrTétunTEe* Aodopovpevocg ovk avTEAoLddpeL* TMdoXwWY OvK 
qretAet. 


KANQN KH’, 


Ei tic érioxotoc, 4 tmpeoBiTEepoc, 7 didKovoc, Kabatpebete 
dikalwe él éykAnwaor pavepoic, ToAunoeev dyacba tig ToTé 
éyxelplobeiong avT@ Agttoupyiac, mavtdracw éxKnoTTéoOw THe 
EKKANOLaC. 


KANQN KO’, 


Ei rig érioxoto¢ dla xpnudtwv tio agiac tavTn¢ e&yKpatije 
yévnrat, 7} TpeoBvTEpos, 7) OtdKovoc, KaBarpeicOw Kat adToc Kal 6 
yElpotovioac: Kal éxKkoTTEDOW Kal Tic KoLYwWriag TaVvTaTacLY * 
O¢ Liuwy 6 Mdyoc bn’ éwod Ilétpov. 


KANON A’, 


Ki tig éniokoto¢ Kooutkoig dpyovot ypnoduevoc, dv’ abtav 
éykpatnc éxkAnoliac yévnta, KaBaipeioOw Kat aopicécdw, Kai 
of KOLYWYODYTES AUTO aTavTEs. 


KANQN AA’, 


El tic mpeoBbteposc, katagdpovjcac Tov idiov énoKkdtov, ywpic¢ 
ovvaydyy, Kal Ovovactnpiov EtEpov THEY, wNOEV KaTEYVWKBG TOD 
éxvoxorov év evoeBeia kal dixacootvy, Kabatpe(cOw wc Pidapyoc* 
tbpavvog ydp éottv., ‘Qoavtocg dé Kai of Aowrol KAnpLKol, Kal 
doot dv avTa@ TpocdGvrat. Oi dé Aaikol dpopitécbwoav. Tata 
O& peTa piav, Kal devTépar, kal TpiTHY TapdKAnoLy Tov éTLOKOTOV 
yivéodw. 


KANQN AB’. 


Ei tig mpeoBurtepog 7 dudkovoc bnb émiokénov yévntat adw- 
plouévoc, TodTov wy e&etvar map’ Erépov dexOnvat, GAA’ 7) Tapa 


CALLED APOSTOLICAL., 89 


CANON XXVILI. 


If a Bishop, Presbyter, or Deacon shall strike any of the 
faithful who sin, or any unbelievers who have acted wrong- 
fully, desiring by this means to terrify them, we ordain that 
he be deposed. For the Lorp hath not so taught us, but 
contrarywise ; for when He was smitten, He did not smite 
again ; when He was reviled, He reviled not again; and when 
He suffered, He threatened not. 


CANON XXVIHII. 


If any Bishop, Presbyter, or Deacon, righteously deposed 
after public accusations, shall presume to touch the ministry 
formerly committed to him, let him be wholly cut off from 
the Church. 


CANON XXIX. 


If any Bishop, Presbyter, or Deacon, shall have obtained 
his office for money, let both him and his ordainer be de- 
posed, and let him be wholly cut off, as was Simon Magus by 
me Peter. 


CANON XXX. 


If any Bishop shall have obtained his Church through 
secular rulers, let him, and all who communicate with him, 
be deposed and excommunicated. 


CANON XXXI. 


If any Presbyter, despising his own Bishop, shall gather 
a separate congregation, and raise another Altar, his Bishop 
having been convicted of nothing contrary to religion or 
morals, let him be deposed as an ambitious person ; for he is 
an usurper. Likewise of the other Clergy and as many as ad- 
here to him ; and let the laity be suspended. But let these 
things be done after a first, second, and third admonition 
from the Bishop. 


CANON XXXII. 


If any Presbyter or Deacon shall be suspended by his 
Bishop, it shall not be lawful for him to be restored by any 


90 CANONS 


eh aD. , > ? ‘ n x 4 * e 
TOV apopioavtog avTor, ei 7) av KaTa ovyKupiay TeEdevTHon 6 
agopioac avtov ériokoroc. 


KANQN AT”, 


Mydéva THY sévwv émtoKdtwr, 7 mpeoBuvTépwr, 7) Stakdvwy 
avev avotatinay mpocdéxecOat* Kal eridepopévwv avTav, ava- 
Kpivecdwoav: Kal éav WéV MOLY KipuvKEC TIE EvoEBELac, MpODdEXEO- 
@woav. Hi dé uh ye, Ta Tpd¢ xYpEiav adtoic éEntyopnyioartec, 
el¢ KoLvwviay abTovg wh Tpocdésnobe, IloAAa yap kata ovvap- 
Tayny yiveTae. 


KANQN AA’, 


Tov¢ énmiokorove Exdotov eOvovc eidévac yp tov év ad- 
Toi¢ TpaTov, Kal HysioOar abtov we Kepadyv Kal pdév Te 
MpaTTELY TEpLTTOV avEVv THC exeivov yrounc: éKxeiva O& pdva 
mpatTEeLv Exaotov doa TH abTov Tapotkia émiBdAAeL, Kad taic 
oT abtay xapatc. "AAAG unde Exeivocg dvev The TaéVvTWY yvounS 
TOLE(TW) TL’ OVTW yap Oudvora “oral, Kai JSosacOHonrat 6 O&d¢ 
dua Kupiov "Inoot Xpiorov, nat 6 Tlarap dia Kvpiov év 
‘Ayiwm IIvetpate. ‘O Ilatip, kat 6 Yidc, kat rd IIvedwa 1d 
“Aytov. 


KANQN AE’, 


’Exioxorov pi ToAuayv &w Tv avTov pwr yeiporoviac 
troetobat, ele Ta pH DToKEEvac avTG TdAELC, 7} YHpac* El dé 
éheyx Gein TOTO TETOLNKWC Tapa TIV TOV KaTEXOVTWY TAC TéAELC 
éxeivac 7} Xwpag yvaunv, KabatpeioOw Kal adto¢ Kal ovd¢ éyel- 
poTovnoev, 


KANQN Ag’, 


El tig yetporovnbeic émiokonog wi Katadévorto THY AEtTovp- 
yiav kai THY dpovtida Tov Aaov THY éyyvelplobeioay avTG@, TOv- 
Tov apwptonévoy tvyxdvev, Ewe dv Katadéénrar* woatTw, Kal 
mpeoBvtEepocg Kal didkovoc, Ei d& dmeAOOv ph dexOG, od Tapa 
THY EQVTOD yrauny, GAAG Tapa THY TOV Aaod poxOnpiay, aiToc¢ 
wevétw étioxorroc, 6 d& KARpog Tie TéAEwC adopiGéoOw, STL TOLOU- 
Tov Aaov avuToTaKtov TratdevTal ovK &yévovTo, 


CALLED APOSTOLICAL. 91, 


other than the Bishop who suspended him, unless, indeed, the 
Bishop who suspended him should die. 


CANON XXXTII. 


Let no Bishop, Presbyter, or Deacon, be received from 
- abroad without commendatory letters ; and even when they 
bring these, let them be examined, and if they be teachers of 
godliness, let them be received ; but, if otherwise, let them 
be supplied with what is necessary, but not admitted to com- 
munion ; for many things are done surreptitiously. 


CANON XXXIV. 


It is necessary that the Bishops of every nation should 
know who is chief among them, and should recognize him as 
their head by doing nothing of great moment without his 
consent ; and that each of them should do such things only 
as pertain to his own Parish and the districts under him. 
And neither let him [who is chief] do anything without the 
consent of all, for thus shall there be unity of heart, and thus 
shall Gop be glorified through our Lorp Jesus Cunisr ; even 
the Farner through the Lorp in the Hoty Guosr: [that is] 
the Farner and the Son and the Hoty Guosr. 


CANON XXXV. 


Let no Bishop presume to hold ordinations beyond his 
own boundaries in Cities or districts not within his jurisdic- 
tion ; and if he should be convicted of having done this with- 
out the consent of the Bishop having jurisdiction in such 
Cities or districts, both he and those whom he has ordained 
shall be deposed. 


CANON XXXVI. 


If any one who has been ordained Bishop will not enter 
upon the ministry and charge over the people committed to 
him, let him be suspended until he shall enter thereupon. 
Likewise also a Presbyter or Deacon. But, if he shall have 
gone [to his cure] and shall not have been received, not 
through his own will, but through the perversity of the people, 
let him remain Bishop; but let the Clergy of the City be sus- 
pended, because they have not corrected such an insolent people. 


92 CANONS 


KANQN AZ, 


Aevtepov Tov étove ovvodog yivécbw TOV éetloKOTWY, Kal 
dvakplvéTwoav GAAjAwe ta Ooyuata Tig evoeBEiac, Kai Ta¢ 
éumimTovoac eKKAnoLaoTiKacg avTtAoyiac dltaAvétTwoav: adarak 
wev, TH TettapTy éBdouads tic IlevtyKootic, devtspov dé 
‘YrepBepetaiov dwHeKkaTy. 


KANQN AH’, 


Ildvtwyv tév éxkAnoraotiKOyv tpayuatwv 6 ériokotoc &yéTH 
THY dpovtida, Kai dtoikeitTw abTad we TOV OEod EhopwvToc* [7 
é&eivar d& abta@ odetepicecOai tr && avTadv, i} ovyyevéoty idiouc 
Ta TOD Oo yapicecOar* ei de TEéVvTEG Elev, EmLYOpNyEiTW WC 

4 > X x 7 Ee \ ~ 2 s , 
Trévnolwv, aGAAad pn TpodaceL TOVTWY Ta THC EKKAnoiacg aTeEL- 
TWAELTO, 


KANQN AO’, 


Oi mpeoBvTEepot Kai Olakova dvev yvwunco Tov éTLoKdTrOV 
undév émitedgitwoav* avtoc yap éotty 6 TETLOTEvLEVOG TOV AadV 
bad 4 Ss a e ‘ ~ ~ ) ~ / ? la 
Tov Kupiov, kal Tov UTép TOV Wuy@v avTwv Adyov ataitnOno0~ 

[evoc. 


KANQN M’, 


"Eotw davepa ta idta Tov éEntoxorov mpdyuara (ei dé ida 
” ~ \ XN ae aN 9 Wag la ” UM: 
éyet) kal davepa Ta Kuptakad: tv’ é&ovoiav éyn ta idia Tedev- 
tov 6 émioxoroc, oi¢ BovdAeTal, Kal We BovAETaL, KaTadeipat, 
kal 7 Tpopdoe. TOV EKKANOLAOTLK@Y TpaywadTwY dlaTinTELY Ta 
tov émoKdrov, tof bte yuvatka Kal traidac KexTHUEVOV, 7) OVy- 
yeveic 7 oikétac. Aikatov yap Tapa BEG Kai dvOpwTroOLG, TO MATE 
shy ékkAnoiav Cyuiav tiva bTomévery Gyvola TOV Tov éTLOKOTIOV 
TpayUaTWV, ATE TOV EéTioKOTOY 7) TOvG avTOv OVvyyEVEIC TpO- 
pace. tic ékKAnotac SnuevecBa, 7) Kai eic Tpayuata éuTritrey 
Tove avT@ diadépovtac, Kai TOV avTov Odvatov dvodnuiag TEpI- 
CaAdAecbat, 


KANQN MA’, 


IIpoordooouev tov érioxotov éovoiay eyery TOY THC ExKAn- 
olacg TpayudTwr* ei yap Tac Tiiag TAY avOpwTWY WuYac avTo 
TLOTEVTEOVY TOAAG av déor TEpl TOY YpnudTwWY éVvTEAAECOAL, 


CALLED APOSTOLICAL. 93 


CANON XXXVI. 


Twice in the year let a Synod of the Bishops be held ; and 
let them mutually examine each other concerning the doc- 
trines of religion ; and let them settle the ecclesiastical dis- 
putes that have arisen. And let the first be held in the 
fourth week of the Pentecost, [%. e., of the fifty days next after 
Easter], and the second on the twelfth day of October. 


CANON XXXVIII. 


Let the Bishop have charge of all ecclesiastical goods, and 
manage them as in the sight of Gop; but it is unlawful for 
him to alienate anything, or to bestow on his own relatives 
the things which are Gon’s. If they are poor, let him relieve 
them, like [the rest of] the poor ; but let him not on their 
account sell what belongs to the Church. 


CANON XXXIX. 


Let the Presbyters and Deacons do nothing without con- 
sent of their Bishop; for it is he who is entrusted with the 
people of Gop, and who shall render an account of their souls. 


CANON XL. 


Let the private goods of the Bishop, if any he has, be kept 
distinct from those of the Lorn, so that the Bishop may be 
able when he dies to leave his own [estate] to whom he will, 
and as he will; and so that the Bishop’s property may not be 
lost through an appearance of its being [part] of the Church 
funds, when the Bishop, perhaps, has a wife, or children, or 
other relatives, or slaves. For it is right towards Gop and 
man, that neither the Church should suffer loss through 
ignorance of the Bishop’s affairs, nor the Bishop or his rela- 
tives be injured for the sake of the Church, nor those who 
belong to him be involved in lawsuits and cast reproaches on 
his death. 


CANON XLI. 


We ordain that the Bishop shall have authority over the 
funds of the Church. For, if men’s precious souls may be 
committed to him, much more ought he to be entrusted with 


94 CANONS 


@oTe kata THY éavtod éovoiav tavta dLotkeicAat, Kai Tot¢ 
deowévorg dua TpecBuTépwv Kai diakovwy éenuyopnyeiobar pera 
poBov Oe0d Kai Tmaong evAaBeiacg* weTadauBaverv dé Kal avTov 
Tov dsdvTwy (ei ye déoito) Ei¢ TAG dvayKaiag av’TOv ypEiac 
kai THY éemdevovpévwy AOEAPOV, WO KATA UNdEVa TpOTOV abToY 
dotepetoOar. ‘O yap vouocg tov Oeov dteTagato, Tov TH Ovot- 
aoTnpiw mpocsdpevovtac, é& Tov Ovotactypiov tpépEecbaL* ETEi- 
mep ov? otpatiitns troTé idiowg Opwriorg bTAG KaTa TOAEMiWY 


ETLpEPET AL, 


KANON MB’. 


’Erioxorroc, 7) TpEoBvtEpoc, 7) OLakovoc, KvBoLg oYOAdGwY, Kal 
weOac, 7) Tavodo0w, 7) KaBaipEeicbw. 


KANON MI’. 


e 7 nn 9 if 1 4 ‘ wv ~ n 
YrodidKkovoc, 7} avayvaooryc, i) paAtne, Ta Guota TOY, 7 
Tavodo0w, 7} dpopitécOw* WoavTweo Kai Aatkoi, 


KANQN MA’, 


’Erioxoroc, 7) TpeoBvrEpoc, 7) Oudkovoc, TOKOVE aTaLTaY TOvC 
davigouévouc, 7} TavodcOw,7) KaBarpeiobw, 


KANON ME’, 


3 , * 4 Bh fs) 4 e ~ A 
Erioxorroc, 7 mpeoBvtepoc, 7) OlaKovoc, alpeTLKoic ouvvevid- 
wEevoc Lvov, a@opicécOw * ei d2 Kal énétpepev avdToic we KAnpiKoiC 


évepyjoat tL, Kabarpeiabw, 


KANQN Mo’. 


, , n Fe e ~ a / 

Exioxorov, 7) toeaBvTepov, aipettKav degayévove BamrtLopua, 
i) Ovoiav, KaBaipsicOat mpootdcoomev, Tic yap ovupavnotc 
Xpiota mpo¢ Bediap ; 7} tic pepic TLOT@ peta ariotov ; 


KANQN MZ’, 


"Erioxoroc, 7 mpeoBiTtepoc, TOV Kat’ aAnBevay ExovTa Ban 
oN ” 4 nn ‘ la be ~ > ~ 
Toya, tav dvwbev Bartion, 7] TOV pELoAVOLEVOY Tapa TOY aoEBOY 
éav pn Battion, Kabaipeicw, we yeAdyv Tov oTavpov TOD Kv- 
piov, Kal Tov Odvatov, Kai pi SLaKkpivwv iepéac Wevdtepéwy, 


CALLED APOSTOLIC AL. 95 


money ; so that he may manage all things according to his 
privilege; and, in the fear of Gop, and with all piety may sup- 
ply the needy through the Presbyters and Deacons ; and take 
what he requires for his own necessary use and that of brethren 
sojourning with him, so that he may no way fall short. For 
the law of Gop hath ordained that they who serve the Altar 
shall be nourished of the Altar, and not even a soldier goeth 
a warfare at his own cost. 


CANON XLII. 


A Bishop, Presbyter, or Deacon, given to dice or drunken- 
ness, shall either desist or be deposed. 


CANON XLIII. 


A Subdeacon, or Reader, or Singer, doing the same thing, 
shall either desist or be suspended. Likewise the laity. 


CANON XLIV. 


A Bishop, Presbyter, or Deacon, exacting usury from 
debtors, shall either desist or be deposed. 


CANON XLV. 


Let a Bishop, Presbyter, or Deacon, who joins merely in 
prayers with heretics, be suspended ; and if he commit any- 
thing to be done by them as Clergymen, let him be deposed. 


CANON XLVI. 


We ordain that any Bishop or Presbyter who shall admit 
the Baptism or the Sacrifice of heretics shall be deposed ; for 
what communion hath Curist with Belial? or what part hath 
the faithful man with an unbeliever ? 


CANON XLVIL. 


If a Bishop or Presbyter shall rebaptize one who has true 
Baptism, or will not baptize one who has been polluted by 
the impious, let him be deposed, as one who mocks the Cross 
and death of Curist, and who makes no distinction between 
true Priests and false. 


96 CANONS 


KANQN MH’. 


Ei tug Aaixoc THY Eavtod yvvaika ExBaddy, 7 Etépav AdGBot, 
7) map’ GAAov aTrodeAvuerny, apopicécw, 


KANQN MO’, 


Ei tic émickotoc 7 mpeoBvTepoc, Kata THY Tov Kupiov 
Oidtakiv un Bantion ei¢ Iartépa, kai Yiov, kai “Aysov IIvedpua, 
GAX’ sic TpEiG avapxouC, 7) TpEic Yiovc, 7 tpei¢ IlapakAnrove, 
KabarpeioOw, 


KANQN N’. 


Ei tic étioxoto¢g 7 mpecBvTEepoc un tpia Bartiouata judo 
uvjoewco émutedéon, adda Ev Bantioua sic Tov Bavatov Tov 
Kvupiov didduevov, xabarpeioO.* ov yap eimev 6 Kiptoc, Eig 
Tov Odvatov pov Bantioate* adda, MlopevOévreg pabntevoate 
ravra Ta &Ovn, BaTtrisovtes abtov¢ ei¢ TO Ovoua Tod Ilatpoc, 
kal tod Yiov, kai tod ‘Ayiov Ilvevparoc. 


KANON NA’, 


Ei ti¢ énioxotoc, 7} mpeaButepoc, 7 dtdKovoc, 7 bAwe Tov 
KaTaAoyov Tov lepatiKov, yawov, Kal Kpe@v Kai olvov, ob dv’ 
doxno Gada Ora BdeAvpiay anéxeTat, EmtAaOOmEVvOG, OTL TaVTa 
Kaad Aiav, Kai STL dpoev Kai ORAV éroinoev 6 Oed¢ TOV dv- 

’ = ~ s SN , n 
Opwrov, GAAd BAacdnudy daBaAdAe THY OnuLovpyiav, 7) dLop- 
Gov00w, 7) KabapsioOw, Kai TIE exKAnoiac dmoBadAécIw* woav- 
Two Kai Aaikoc. 
KANQN NB’, 

Ei tec érioxorroc, 7) mpecBvtEpoc, THv aTooTpEpOVTA ard duap- 
tiac ob mpoadéxeTal, GAN’ arroBaAAEeTal, KaBarpeiobw * bTL AvrTeEt 
tov Xpiotov, tov eitévta, Xapa yivetar ev otpavg end évi 
GuapTwAG LEeTAVvoovyTe. 


KANON NI”. 


¥ 2 B)I , ” , ? ~ e , 
Ei tug érrioxotroc, 7) mpeoButepoc, 7) SiaKovoc, év Taig nuEparc 
~ ~ > ¢ ~ ~ , 
Tov EopTav od peTadauBaver Kpedy Kai olvov, BdeAvaoouEvoc, Kal 
ob dv doxnow, Kabaipsiobw, ¢ KEKavTNpLacpEvocg THY oiksiay 
ovveidnaly, Kal alttog oxavddAov ToAAoIC yevopuEvos, 


CALLED APOSTOLICAL. 97 


CANON XLVIII. 


If any layman put away his wife and take another, or if he 
marry a woman divorced by another man, let him be sus- 
pended. 


CANON XLIX. 


If any Bishop or Presbyter shall disregard the Lorp’s 
ordinance, and not baptize into the Farner and the Son and 
the Hoty Guosr, but into three Bernas without beginning, or 
three Sons, or three Paracterss, let him be deposed. 


CANON L. 


If any Bishop or Presbyter does not make the three com- 
plete immersions of the one Initiation, but gives one immer- 
sion into the death of the Lorp, let him be deposed. For the 
Lorp said not, Baptize ye into My death ; but, Go and make 
disciples of all nations, baptizing them in the Name of the 
Faruer, and of the Son, and of the HoLy Guost. 


CANON LI. 


If any Bishop, Presbyter, or Deacon, or any at all of the 
Sacerdotal List, shall abstain from marriage, or flesh, or wine, 
not for discipline, but because he abhors them; forgetting that 
all things are very good, and that Gop made man male and 
female ; but blasphemously slandering Gop’s work ; let him 
amend, or be deposed and cast out of the Church. Likewise 
a layman. 


CANON LII. 


If any Bishop or Presbyter will not receive one who turns 
from his sins, but rejects him, let him be deposed; for he 
grieves Curist, who said, There shall be joy in heaven over 
one sinner that repenteth. 


CANON LIII. 


If any Bishop, Presbyter, or Deacon, will not partake of 
flesh and wine on festival days, because he abhors them, and 
not on account of discipline, let him be deposed as a man who 
has seared his own conscience, and who is a cause of offence 
to many. 


98 CANONS 


KANQN NA’, 


Bi tig KAnpixog év Katndciw dwpabein eobiwv, apopicecbw ° 
mrapeé Tov tv rravdoxeiw év 0d@ du’ dvayKnv KataAvoarToc. 


KANQN NE. 


Ei tig KAnpikog bGBpioe tov érioxorov, KaBaipeicOw, “Ap- 
KovTa yap Tov Aaovd Gov oOvK EpEIC KaKwC. 


KANQN Neo’. 


Ei tig KAnpikos bBpicer mpeoBvTepor, 7 didkovov, adopl= 
6600, 


KANQN NZ’, 


Ei tig KAnpikdc ywddr, 7) Kwodv, 7) TUPAdy, } Tac BaoeLS 
meTrAnyuévov yAEvaoet, abopicédOw * wWoavTwo Kal Aaikéc. 


KANQN NH’. 
"Erioxotoc, 7) TpecBvTEepog aweA@v Tov KAHpov, 7 TOU Aaod, 
kal p71) TaLdevwr abTovde THY EloéBELav, dpopicéOw * erysévwy de 
TH dpedcia kai pabvuia, KaBarpeiobw., 


KANQN N@’, 
Ei tig éniokotoc, 7) peoBvTepoc, 7 didKovoc, tivdc TAY 
KAnpiKay evdeovd¢ dvroc, wn éencyopnyel Ta déovta, apopicécBw ° 
eriévan d2, KaBarpEiaOw, we povetoac TOY adEAPOY avTOd, 


KANON =’, 
Ei tic ta wevderiypada Ty doeBdv BiBAia, wo dyla, ent 
ric exxAnoiac Snwooveder, ri Avuy TOD Aaod Kal TOD KAnpov, 
Kabaipeiobw, 


KANQN =A’, 


Ei tic katnyopia yévntat Kata TLOTOU, TopvEtac, 7) MoLyEiac, 
j) GAAne TLvd¢ atnyopevpévnc mpdsewc, Kal EAeyxGetn, Ele KATpov 
un TpooayécOu), 


CALLED APOSTOLICAL. 99 


CANON LIV. 


If any Clergyman shall be detected eating in a tavern, let 
him be suspended ; unless, when on a journey, he has been 
compelled to lodge at an inn. 


CANON LY. 


If any Clergyman shall treat his Bishop with insolence, let 
him be deposed ; for, Thou shalt not speak evil of the ruler 
of thy people. 

CANON LVI. 


If any Clergyman shall treat a Presbyter or Deacon with 
insolence, let him be suspended. 


CANON LVII. 


If any Clergyman shall mock a person who is lame, or 
deaf, or blind, or who halts in his steps, let him be suspended, 
Likewise a layman. 

CANON LVIII. 


If a Bishop or Presbyter shall neglect the Clergy or the 
people, and not teach them religion, let him be suspended ; 
and if he continue in negligence and self-indulgence, let him 
be deposed. 

CANON LIX. 


If a Bishop, Presbyter, or Deacon, shall not supply what 
is necessary, when one of the Clergy is in need, let him be 
suspended ; and if he persist, let him be deposed, as one who 
murders his brother. 


CANON LX. 


If any one, to the destruction of the Clergy and people, 
shall publicly in the Church read the falsely superscribed 
books of impious men, as if they were Holy Scripture, let him 
be deposed. 

CANON LXI. 

If any accusation of fornication, or adultery, or any other 
forbidden act, should be brought against one of the faithful, 
and he should be convicted, let him not be promoted to the 
Clergy. 


100 CANONS 


KANQN ZB’, 


Ki tig KAnptxog dia poBov avOpwrivov "lovdaiov, 7) "KAAn- 
voc, 7 AipetcKov, apvyjceTat, ei uev TO Ovowa Tov Xptotod, 
aToBadrecOw: ei d& TO dvo“a TO’ KAnpLKOd, KaBatpEicOw, 
Metavonjoacg dé,we Aaikxdc deyO7jTwH. 


KANQN EI". 


’ / “ 4 a“ f ~ 

Ki tig étioxotoc, 7 mpeoBvtepoc, 7) dtaKovoc, 7) Awe Tov 

katadoyou Tov ispatiKon bayy Kpéa ev aipate Wuyjc avTod, 
“ 


i Onptadwrov, 7) Ovynoiuaiov, KabatpeicOw, Todto yap 6 vouog 
areitev, Hi d& Aaikde ein, apopicecbw, 


KANQN ZA’ 
Ei tig KAnptkoc, 7) Aaikoc, eicéAOn sig ovvaywy7yv "lov- 


a“ 


daiwv, 7) AipetiKGyv mpooevgacba, Kai KkabatpeicOw, Kai adopi- 
Z 
6€08w., 


KANQN ZE’. 


Ei tig KAnpikdg¢ év ayn tiva Kpovoag amd Tov évoc 
Kpovouatoc aToKTeivy, KaBapeioOw did THY TpoTéTELAY avToOD ° 
ei 0& Aaikdc, apopicécBw, 


KANQN Eo’. 
Ei tic KAnpikdog ebtpeO THY KuptaKkny nuépay vyoTEevwr, 7} 
TO oaBBatov (TARY Tov Evdc wovov) KaBapEioOw. Hi dé Aaixoc, 
aopiéob, 
KANQN EZ’. 


Ei tig rrapbévov auvjotevtov Biacduevoc e&xor apopicéabw * 
‘ > ~ XX > ~ id / -: > , > 4 Z 
un eeivar dé avT@ EtEépav AapuBdverv, GAN éxsivny KaTéxyerv 
e 4 “x 4 
QY qpetioaro, kav TEeviypa TYYXaVy. 


KANQN ZH’, 


Ei ti¢ éniokotoc, 7 mpeoBvtepoc, 7 didKovoc, devrépav 
xelporoviay dééerat Tapa TLvoc, KabaipeioOw Kai advToc Kal 6 


CALLED APOSTOLICAL. 101 


CANON LXIL 


If any Clergyman, from the fear of man, whether of Jew, 
or heathen, or heretic, shall deny the name of Curisr, let him 
be cast out; and if he deny the name of a Clergyman, let him 
be deposed ; but if he repent, let him be received as a layman. 


CANON LXIII. 


If any Bishop, Presbyter, or Deacon, or any one whatever 
of the Sacerdotal List, shall eat flesh with the blood of the life 
thereof, or which has been slain by beasts, or which has died 
a natural death, let him be deposed ; for this the law has for- 
bidden. And if it be a layman, let him be suspended. 


CANON LXIV. 


If any Clergyman (or layman) shall enter a synagogue of 
Jews or heretics, to pray, let him be both deposed and sus- 
pended [7. e., let the layman be suspended, but let the Clergy- 
man be both deposed from his ministry, and also suspended 
from Communion]. 


CANON LXV. 


If a Clergyman in a quarrel shall strike a man, and kill 
him at one blow, let him be deposed for his violence ; and if 
it be a layman, let him be suspended. 


CANON LXVI. 


If any Clergyman be found fasting on the Lorn’s day, or 
on any Sabbath except one only [7. e., on Easter Even], let him 
be deposed. And if it be a layman, let him be suspended. 


CANON LXVIL. 


If any one shall force and keep a virgin not betrothed, let 
him be suspended. And let him take no other woman to wife, 
but keep her whom he has chosen, even though she be poor. 


CANON LXVIII. 


If any Bishop, Presbyter, or Deacon, shall receive from 
any one a second ordination, let both him and his ordainer be 


102 CANONS 


xyEpotovycac* ei piyye dpa ovotain, OTL Tapa aipeTiKwv 

éyet THY xElpotoviay, Tove yap Tapa THY ToLOVTWY BaT- 
4 “ 4 ” ‘ ” ‘ v 

TLOVEVTac, 7] KELpOTOVAVEVTAaC, OVTE TLOTOLC, OVTE KANPLKOVE ELVvaL 


dvvarov, 
KANQN £0’, 
y 2 7 a , “ / BDI 3 4 

Ki tug érrioxoroc, 7) mpeoBvtepoc, 7) Stdkovoc, 7) avayvaorne, 
“ rf 4 XN 4 V4 
 wWaaTnc, THY ayiav TecoapakooTHY tov Ildoya ov vnorevet, 
i TeTpada, 7) TapacKkevny, KaOapEiobw, exTO¢ ei pi dv’ dobEveray 
owpatiKny Eeurrodigoato, Ei dé Aaikoc ein, apopicécbw. 


KANQN 0’, 

Ki tug érioxoroc, 7) mpeoBitepoc, 7 ALdKovoc, 7 bAw¢ Tov 
KaTaAoyov TOV KANpLK@Y, vynoTEver peta “lovdaiwy, 7 EopTacer 
per’ aitav, 7 déyerat map’ abtwy ta Tie optic gévia, (olov 
agua, 7 TL ToLoDTOY) KaBatpeioOw, Hi dé Aaixocg ein, ago- 
pied, 


KANQN OA’. 


y ” 5) Z ? > ? ~ 1 ? 

Ei tig Xprotiavdc tAaov anevéyKoa eic lepov eOvdv, 7 eic¢ 

ovvaywyny lovdaiwy, év taic éoptaic avtaév, 7) AvYVOVE arTEL, 
adopicécbw, 


KANQN OB’, 
Ei tig KAnptKoc, 7) Aaikd¢ a6 THC ayiac ExkAnoiac apeAnrat 


“ 


KNpoV, 7) EAaLoV, adoplicécbw, 


KANON OT”, 
TKedoc ypvoovv, 7 apyvpodv, aylacbev, 7 dbdvnv, pndeic 
étt ele oikeiav ypiow oetepicécOw* tapdvouov yap, Hi dé 
Tic mwpabein, EriTyLaCOw abopLoua. 


KANQN OA’, 


"Enioxorov katnyopnbévta éni tim rapa daéoniotwv av- 
OpiTtwv Kareiobar abtov dvayKaiov t7d TOY éeTLoKOTWY, 
Kav pév dravtjoy, xai duodoyjon, 7) éAeyxOein opigecbar 7d 
émitipwiov* éav d& Kadovpevoc pn dTakovoyn, Kadeiobw Kal 
OevTEpov, atrooTeAAouévwy et’ avtov dvo éertoKoTwv* fav dé 


CALLED APOSTOLICAL. 103 


deposed, unless it should be proved that he had his ordination 
from heretics ; for it is not possible that they who are bap- 
tized or ordained by such can be either of the faithful or of 


the Clergy. 
CANON LXIX. 


If any Bishop, Presbyter, Deacon, Reader, or Singer shall 
not fast in the holy forty days of Lent, or on Wednesdays and 
Fridays, let him be deposed, unless he be hindered [from 
fasting] by bodily weakness. And if it be a layman, let him 
be suspended. 


CANON LXX. 


If any Bishop, Presbyter, or Deacon, or any one whatever 
on the List of Clergy shall fast with the Jews, or observe 
festivals with them, or receive from them gifts, such as un- 
leavened cakes, or the like, from their feasts, let him be 
deposed. And if it be a layman, let him be suspended. 


CANON LXXI. 

If any Christian shall bring oil into a temple of the heathen 

or a synagogue of the Jews, at their festivals, or if he shall 
light their lamps, let him be suspended. 


CANON LXXxI. 


If any Clergyman or layman shall carry off wax or oil from 
the Holy Church, let him be suspended. 


CANON LXXITII. 


No one shall appropriate to his own private use any con- 
secrated vessel of gold or of silver, or linen; for this is a crime. 
And if any one be found so doing, let him pay the penalty 
of suspension. 


CANON LXXIV. 


If a Bishop be accused of anything by trustworthy men, 
it is necessary that he be summoned by the Bishops; and that 
if he appear and confess, or be convicted, they should deter- 
mine the penalty. But if he be summoned, and will not obey, 
let two Bishops be sent to him, and let him be summoned a 


104 CANONS 


kai ovTw fun bTaKOVOH, KaAgioOw Kai Tpitov, dio maddy ert 
OKOTWY aTooTEAAoWévwy mpoc abTov. "Edv dé Kai ovTwo 
Katagpovijoac ji) amavtioy, %) ovvodeg anopavécbw Kar 
avtod ta doKodvrTa, Stw¢ py dey KEpdaivery pvyodiKOv. 


KANQN OE’. 


Hic paptupiar thy Kata émtoxdrov alpetixov pq mpoodé- 
yeo0at, GAAG pdt moTdv Eva povov, “Emi ordwato¢g yap dvo 
 TPIGY papTvpwv oTabnoeTa TAY pHa, 


KANQN Oc’, 


“Ore ob yph éettioxotrov Ta AdEAPG, 7) TO VIG, 7) ETEpwW OVY= 
yever Yapicouevov, ei¢ TO asiwmua THC emloKoTAC VELpOTOVELY 
dv BovdAstat. KAnpovouovg yap Tij¢ émloKorij¢ Troveiobar od 
dikatov, Ta Tov OE0d Yapicouevov TaBEL avOpwrivw* ov 

XN X ~ ~ 3 , is ‘X 4 4 
yap tiv Tov O0d éExkAnoiav bro KAnpovowovg ddetde 
tiévar, El dé tig TovTO TOLHOEL, GkUpOG Wey EoTW 4 YELpO- 
Tovia, avTo¢ dé émtTiadoOw apopLoue. 


KANQN OZ’. 


Ei tec avdrnpoc 7 TOV dpOadApov, 7 TO oKéAOC TrETANYpE- 
voc, ditoc O& tot émioxorac, yrvéc0w* ob yap AWBn odpatos 
avrov plaiver, GAAa  Wryt¢ pwoAvouoc. 


KANQN OH’. 


Kwoic dé dv Kal tvpddc, ph ylvécOw éerioxoroc: ody 
oo pelacpévoc, GAA’ iva ph Ta exKAnolaoTiKad TapEeuTo- 
diCoLTo. 


KANQN 00’, 


"Edy tig daiwova éyy KAnpiKdg pH ylvécOw: GAAG jude 
toic moToic avuvevyécOw. Kabapbeic dé mpocdexécbw, kal, 
éav 7 aétoc, yrvéodw. 


CALLED APOSTOLICAL 105 


second time. And if he will not then obey, let two Bishops 
be again sent to him, and let him be summoned the third 
time. And if he shall even then despise [the summons], and 
will not appear, let the Synod pronounce against him what 
they think right, that he may not evidently be a gainer by 
avoiding a trial. 


CANON LXXYV. 


No heretic, nor even a single communicant, is to be re- 
ceived as the accuser of a Bishop; for, By the mouth of two 
or three witnesses shall every word be established. 


CANON LXXVI. 


It is unlawful for a Bishop desiring to gratify a brother or 
a son, or some other relative, to ordain whom he will to the 
dignity of the Episcopate. For it is not just to make heirs 
of his episcopal office, and through natural affection to give 
away the things which are Gop’s. It is not lawful to bequeath 
the Church of Gop to heirs ; and if any one shall do this, let 
the ordination be void, and let himself be punished with 
suspension. 


CANON LXXVIL. 


If any one who is otherwise worthy of the Episcopate be 
blind of an eye, or lame of a leg, let him be made [Bishop]; 
for it is not a blemish of the body, but a pollution of the soul, 
that defiles a man. 


CANON LXXVIIL. 


But if any one is [wholly] deaf or blind, let him not be 
made a Bishop, not because he is defiled, but that the affairs 
of the Church may not be hindered. 


CANON LXXIX. 


If any man have a devil, let him not be made a Clergyman; 
neither let him pray with the faithful ; but if he be dispos- 
sessed, let him be received [to prayers] ; and if he be worthy, 
let him be made [a Clergyman]. 


106 CANONS 


KANQN II’, 


Tov && eOvixod Biov mpoceAOovta, Kat Bartiobevta, 7 &k 
pavane diaywyic, ob dikaov éote Tap’ avTa mpoxetpicecOat 
érioxorov. "Adukov yap, Tov pndéTw Teipayv éemidesauevor, 
érépwv elvat dddokadov: ei jijTw Kata Oeiay yapiv TovTO 
yévnrat, 


KANQN IIA’. 


Eimouev Ott od ypn étioxotoyv, 7) tmpEecBvTEpoy Kabévat 
éavtov eic Snuooiag diotkjoeic, AAA TpooevKaipsiv Taig ék= 
KAnovaotikaic ypsiatc, “H revBéo8w ovv TovTo py TroLELY, 7) 
KabaipeicOw, Ovdeig yap divatat dvai Kupiowg SovAeverv, Kata 
THY Kuptaxjy tapakédevary, 


KANQN IIB’, 


Oixétac ele KAtpov mpoyerpifecOa avev tij¢ tov deoToTay 
ovyyveuncg obk émitpémouer, etl AvTY TOY KEKTHUEVWY* OikKwWY 
ap avatpon7y Td ToLovToy Epydcetar, Hi dé mote nai déto 
yap avatp p 
pavein 6 oikétng mpo¢ yYElpotoviay Babuod, oiog Kai 6 iuéTEpOS 
; 4 eye ‘ / ¢ 4 5) 
Ovyjowmoc epdvn, Kai ovyywpioovoy of deonérat, Kai éiev- 
Oepwcovoty, Kai Tov olKov éSaTooTELAWOL, yLvécOw. 


KANON III”. 


’"Erioxotoc, 7) TpecBvtepoc, 7) dtdkovoc otpateia oyoAdcwy, 
kai BovAcuevoc aupotepa Katéyev, ‘Pwyaikny apyjyv Kai ispa- 
TiKHY OLoiknoly, KaBatpeicOw, Ta yap Kaioapoc, Kaioapi, nal 
Ta TOV OEov TO Ved). 


KANQN IIA’. 


"Oo tug Bpioes BactAgéa, 7) adpyovta mapa TO dikaoy Timw- 
, s \ ’ \ NS va + , > or 
piav tevveTw@, Kal ei pév KkAnpikoc, kabarpeiobw * ci d? Aaixdc, 
apopigéobw, 


KANON IIE’, 


"Eotw tiv tdaot KAnpikoic¢ Kai Aaikoic BiBAia oceBdopwa 
kal dyla* Tie piv Tadasdc ArabjKnc, Mwvogwe révre, Téveorc, 
"Egodoc, Aevitixov, ’ApiOuol, Aevtepovoptov, ‘"Inoov viow Navij, 


CALLED APOSTOLICAL. 107 


CANON LXXxX. 


It is not right that one who has come over from heathen- 
ism, or from a dishonorable course of life, should immediately 
be made a Bishop ; for it is unjust that he who has not yet 
given proof of himself, should be the teacher of others, unless 
this should happen of Divine grace. 


CANON LXXXTI. 


We have said that a Bishop or Presbyter ought not to let 
himself down to public business, but should occupy himself 
with the affairs of the Church. Let such, therefore, either be 
persuaded not to do so, or let them be deposed ; for no man 
can serve two masters, as the Lorp hatn taught. 


CANON LXXXII. 


We do not permit slaves to be promoted to the Clergy 
without the consent of their masters, so as to trouble their 
owners. For such a course would bring households into con- 
fusion. But if at any time a servant should appear worthy of 
ordination, as did our Onesimus, and if the master should 
agree and manumit him, and dismiss him from his house, let 
it be done. 


CANON LXXXIII. 


Bishop, Presbyter, or Deacon, serving in the army and 
desiring to retain both the Roman command and the priestly 
ministry, shall be deposed ; for the things which are Czsar’s, 
belong to Cesar ; and the things which are Gop’s, to Gop. 


CANON LXXXIV. 


If any one shall wrongfully treat the Emperor or a Magis- 
trate with insolence, he shall pay the penalty, and if he be a 
Clergyman, he shall be deposed. If he be a layman, let him 
be suspended. 


CANON LXXXV. 


Let these books be accounted holy and venerable by you 
all, Clergy and laity, namely, 

Of the Old Testament: Five of Moses ; Genesis, Exodus, 
Leviticus, Numbers, Deuteronomy ; One of Joshua, the son of 


108 ‘CANONS 


év. Kpitév, ty. ‘Povd, év. Baothev, réooapa. Tapade- 
Touévwrv Tice BiBAov tOv TuEep@Ov, Ovo. "EKodpd, dvo. "Kodip, 
év. MakkaBaiwr, tpia. “IoB, Ev. Yadrnpiov, év. Lodousr- 
to¢ Tpia, Ilapowiat, ’ExKkAnovaorijc, Aiowa Aiowatwv.  Ipodn- 
tav, dexadvo. "Hoatiov, év. "Inpnutov, &v. “leCexiaA, év. “Ev 
Aavijr. "E&wbev d& ipiv mpoototopeiobw pavOdvey busy todv¢ 
véouc THY dopiayv Tov ToAvuabovc Lipdy. ‘Huétepa dé, TovT’ éori, 
tic Kawvijg Avabqnnc, Ebayyédva téooapa, MatOaiov, Mapkov, 
Aovkd, “Iwavvov, avAov énotodai dexateooapec,  létpov 
émtotoAai Ovo, "Iwdvvov, tpeic. “laxwBov, pia, "lovda, pia, 
KAnpevtoc étuotoAai dvo, Kai ai dtatayai tpiv totic émtoKo~ 
trowce Ou’ éuod KAnwevtocg év bxta BiBAloig npoortepwrnuevat, 
dc ob xpr Snuoorevdery emi mavtwy, dia Ta ev adtaic pvoTiKa, 
Kai ai IIpagere qyuav taév ’ATooTOAwy, , 


CALLED APOSTOLICAL. 109 


Nun ; One of Judges ; One of Ruth ; Four of Kings ; Two of 
{Paralipomena, that is of] the Book of Days Omitted ; Two 
of Esdras ; One of Esther ; Three of Maccabees ; One of Job; 
One, The Psalter ; Three of Solomon, Proverbs, Ecclesiastes, 
The Song of Songs ; Twelve of the Prophets, One of Isaiah, 
One of Jeremiah, One of Ezekiel, One of Daniel. Besides 
these, let it be understood that your children ought to learn 
the Wisdom of the most learned Sirach. 

[The Books] of our own, that is, of the New Testament : 
Four Gospels ; of Matthew, Mark, Luke, John; Fourteen 
Epistles of Paul; Two Epistles of Peter; Three of John ; 
One of James ; One of Jude ; Two Epistles of Clement ; and 
the Constitutions addressed in eight books by me Clement to 
you Bishops (which books are not to be published to all, on 
account of the mystical things contained therein). And the 
Acts of us Apostles. 





FIRST GENERAL COUNCIL. 


SYNOAIKH HHWIX TOA. 





"H ayia kai peydAn ovvodog tH ayia Kal peydAy Oe0d 
yadpite ’AAsgavdpéwy ekkAnoia, Kai Toic Kata THY AlyvTTov, 
kat Ilevtamodiv, kal AtBinv, Kat toic Kata tHv br’ ovpa- 
vov, ayatntoic adeAdotc, KAnpoig te Kat Aaoic dpOoddéEorc, -ok 
év Nukaia otvodov ovyKkpotnoartec érioxotro Ev Kupiw yaipeLr. 

"EnElan THC TOV Xpiotrov yapitog¢ Kal Tod DeodiAeoTtdTov 
Baotkéwe Kwvotavtivov ovvayayovtoc judc éx dtapépwv érap- 
YlOv Kal TOAEWY, 1) WEYaAH Kai ayia ovvodoc év Nikaia ovy- 
KpotnOeioa Ta TEpt Tio eKKANnoLaoTLKTG TioTEwo dLEiAnder, a 
Tia avaykaiov quiv epdvn atootadAnva trap’ quay po buac 
dia ypamupdtwv, iva eidévar Eyoute, Tiva pév extvyOn Kat &&n- 
Tad00n, Tiva dé Edoge kal ExpatvvOn. 


IIpétov pév ovv drdvtwy étntdoOn Ta Kata Ti doé- 
Bevav kat tapavouiav ’Apeiov Kal TOV ody avT® Ent Ta- 
povoia tov Oeopidsotdtov jua@v Baotdéwo Kwvotartivov: 
kal Trauwnpot egdokav avabeuatioOjvar adbtov, Kal THY aoEBh 
abtod dééav, Kal Ta phuata, Kal Ta vohwata avTov Ta 
BAdopnua, olc kékéypnto, BAaodnudy tov Tov vidv Ceod, 
Léywv && ovk bvTwy sivat, Kat mpiv yevvnbjvar pH eivat, 
kal av mote OTe ovK Av, Kal avdtexovoldTynTL KaKiac Kat 
dpetijg dextikov Tov vlov tod Oe0d: Aéyovtoc, Kal KTiopa: 
TavtTa TavrTa aveOeudticev 1) ayia obvodoc, obdé da0v akov- 
oat Tho doeBovc ddsnc, Kal Tij¢ dmovoiac, Kal THY BAao- 
ghuwv pnudtwv avtod dvacyouévy Kal Ta pév Kat’ Exeivov 
olov téAove TeTbyNKe, TaVYTWC 7 akNKOaTE, 7) akovaEdBe, 
iva pq Odéwpev éreuBaivery dvdpt dv’ olkeiav duaptiav aka 
tanixeipa Kouccauévw, Tooodtov dé loyvoev avtov doéBea, 


SYNODICAL LETTER. 





To the Church of Alexandria, by the grace of Gop, Holy 
and Great; and to our well-beloved brethren, the orthodox 
Clergy and Laity throughout Egypt, and Pentapolis, and Ly- 
bia, and every nation under heaven; the Holy and Great 
Synod, the Bishops assembled at Niceea, wish health in the Lorp. 

Forasmucne as the Great and Holy Synod, which was as- 
sembled at Niczea through the grace of Curist and our most 
religious Sovereign, Constantine, who brought us together 
from our several Provinces and Cities, has considered matters 
which concern the Faith of the Church, it seemed to us to be 
necessary that certain things should be communicated from 
us to you in writing, so that you might have the means of 
knowing what has been mooted and investigated, and also 
what has been decreed and confirmed. 

First of all, then, in presence of our most religious Sov- 
ereign, Constantine, investigation was made of matters con- 
cerning the impiety and transgression of Arius and his ad- 
herents ; and it was unanimously decreed that he and his 
impious opinion should be anathematized, together with the 
blasphemous words and speculations in which he indulged, 
blaspheming the Son of Gop, and saying that He is from 
things that are not, and that before He was begotten He was 
not, and that there was a time when He was not, and that the 
Son of Gop is by His free will capable of Vice and Virtue ; 
saying also that He is a creature. All these things the Holy 
Synod has anathematized, not even enduring to hear his im- 
pious doctrine and madness and blasphemous words. And 
of the charges against him and of the results they had, ye 
have either already heard or will hear the particulars, lest we 
should seem to be oppressing a man who has in fact received 
a fitting recompense for his own sin. So far indeed has his 


114 SYNODICAL LETTER. 


Oo Kal TapaToAécal Oewvayv Tov and MapuapiKic, kal Le- 
Kovvdov Tov ad IItoAguatdoc: THY yap avTav KdKkEivor odv 
Toic GAAog TETVYKaOLY. 

"AAA’ erred =) TOU OEov Yapic Tio pév Kakodoslacg éKeEl- 
vnc kai BAaodnuiac, Kai TOY TpoowWTwWY THY ToOAUNOdYTwWY 
dtdotacltv Kat dlaipeoty ToLhoacBat Tov Eipnvevowévov dvwOev 
Aaov, 7AEvOépwoe “tiv Alyvntov, édeimeTO O& TO KaTa THY 
mpométetav MedAntiov Kat tov bm” adiTov yElpotovnbévTwr * 
kal mepl TovTOV Tov pépove a Edoke TH ovvddw, éeudari- 
Couev wuiv ayarntot adeAdoi. "Edogev ovv MeAdAgriov pév, 
gpiAavOpwrdtepov Kivnbeion¢ Tig ovvddov, Kata yap TOV 
akpiBy Adyov ovdemac ovyyveunc ditoc Hv, péverv ev TH 
avTod TOAE, Kat pndewiav éovolay éxerv, pte ELpOTO- 
veiv, pnte veipicerv, pte xeupoOeteiv, pte ev yopa, 
entre év mode érépa gaivecbac taitns Tie Tmpoddaewe 
Evera* yiddov dé TO bvoua Tio Tiuie KEeKTHOBaL: Tovc dé 
v7’ avtov Kataorabévtac, pvotiKwtépa yelpotovia BeBatwbhév- 
Tac, KolvwrnOijvat Eni tTovTOIG’ éb’ @ TE ExyELv pév avTodvs 
THY TYyLyVY, Kat AEttovpyeiv, devtépove dé sEivar e’SdtavTog 
TaVTWY THY év ExdoTy TrapolKia Kat eKkKAnoia éSeTaCouévwr, 
TOY UTO TOV TYWL@TAaTOY Kal ovAAELTOVpybv Tudv ’AAéEav- 
Opov mpokexerptopévwv. ‘Qe TovTog wiv pundeuiav egovoiav 
eivat tTov¢ apéoKovtac avtoic mpoyepicecOar, 7) broBdAAe 
évouata, 7) bAwe ToLeiv TL Ywpic yvounc TOV THC KaBoALKIC 
kal anoorToAtKhc éxxAnoiac émiokdtwv THv bro ’AAéEavdpov 
TehovYTWY, TOV doLWTaTOY ovAAELTOYpybY Tuayv. Todo dé 
xapitt Oeod Kai evyaic tyetépac ev pndevi oxiouate etpe- 
Gévtac, adda akndtddtove tv TH KaboALKq Kai arrooTOALKh 
EkKAnoia Ovtac, éovoiav e&yerv Kal mpoyerpifecOa, Kal 6v6- 
pata émtAéyecOar TOV asiwy Tov KAfpov, Kal bAwe TdvTa 
Tovey Kal Kata vowov Kat Beouov tov ékKAnoLtaoTLKOY. Ei 
dé Tiva ovuBaivy dvatatoacOa Tév év TH exKAnoia, THVI- 
kKavTa TpooavaBaivery sic THY TyLnY TOv TETEAEvTNKOTOC TOC 
apte mpoAnpbévrac, pdévov ei aétoe gaivovto, Kat 6 adc 
aipoito, ovveripndifovtoc avtd, Kal émodpayigovtoc Tov 
TIG ’AdAsiavdpeiag émioxdrov. Tovto dé Toig pév addAdoic 
dnaot ovveywphOn* ent d& tov Medntiov mpoowmov ovKéte 
Ta avta tdoke, dua THY avéxabev avtod dratiav, Kai dla 


NICAA. 115 


impiety prevailed, that he has even destroyed Theonas of 
Marmarica and Secundus of Ptolemais ; for they also have 
received the same sentence as the rest. 

But when the grace of Gop had delivered Egypt from that 
heresy and blasphemy, and from the persons who have dared 
to make disturbance and division among a people heretofore 
at peace, there remained the matter of the insolence of Mele- 
tius and those who have been ordained by him ; and concern- 
ing this part of our work we now, beloved brethren, proceed 
to inform you of the decrees of the Synod. The Holy Synod, 
then, being disposed to deal gently with Meletius, (for in strict 
justice he deserved no leniency), decreed that he should re- 
main in his own City, but have no authority either to make 
appointments, or to administer affairs, or to ordain ; and that 
he should not appear in any other City or District for this 
purpose, but should enjoy the bare title of his rank ; but that 
those who have been placed by him, after they have been con- 
firmed by a more sacred appointment, shall on these condi- 
tions be admitted to communion : that they shall both have 
their rank and the right to officiate, but that they shall be 
altogether the inferiors of all those who are enrolled in any 
Church or Parish, and have been appointed by our most 
honourable colleague, Alexander. So that these men are to 
have no authority to make appointments of persons who may 
be pleasing to them, nor to suggest names, nor to do anything 
whatever, without the consent of the Bishops of the Catholic 
and Apostolic Church, who are serving under our most holy 
colleague, Alexander ; while those who, by the grace of Gop 
and through your prayers, have been found in no schism, but 
on the contrary are without spot in the Catholic and Apostolic 
Church, are to have authority to make appointments and 
nominations of worthy persons among the Clergy, and in 
short to do all things according to the law and ordinance of 
the Church. But, if it happen that any of the Clergy who 
are now in the Church should die, then those who have been 
lately received,are to succeed to the Office of the deceased ; 
always provided that they shall appear to be worthy, and that 
the people elect them, and that the Bishop of Alexandria 
shall concur in the election and ratify it. This concession has 
been made to all the rest; but, on account of his disorderly 
conduct from the first and the rashness and precipitation of 


116 SYNODICAL LETTER. 


Td mpéyetpov Kal mpoTeTéc Tie yvrounc, iva pydeuia e&ovoia 
H advdevtia avt® dobein, avOpdirw dvvayévwy Tadiy Tag 
avTacg atagiag éutrolijoat. 


Tattd éote ta ééaipera kat diadépovta AlyimTw Kal TH 
aylwrdty ’Adetavdpéwy éxkAnoia. Ei dé te dAAo  éxavo- 
vioby 7 édoypaticOn ovptapovtog¢ Tov Kvpiov Kai TLLLW- 
tdtov ovAdettoupyov Kal adeAdod judy ’AAsédvdpov, avToc¢ 
Tap@v aKpiBéotepov dvoice. tavta mpdg tuadc, ate OH Kal 
Kvplog Kal KOLYWYOG TOY yEyEvNnLEVWY TVYXaVwWY, 


EvayyeArGoucba dé “ido Kal tepi Tij¢ ovupwviag Tov ayiov 
mdoxa, OTL wmetépac evyaic KaTwpOOOn Kai TovTO TO Epos, 
@oTe tTdvtac tovc &v TH é@a addeAgods, Tov¢ peta THY 
"lovdaiwy Td mpdtepov oLcovyTac, ovudavwecg ‘Pwyaiotg Kat 
tuiv, Kal aot toic && apxyatov pe’ Tudv plAdooovor 76 
mdoya, &k& Tov devpo ayely THY adbtiy dayvotdtny EopTHV 
Tov TaoVa. 

Xaipovteg ovv énl toic¢ KatopOapact, Kal ent TH KOLVT 
eipivy Kal ovupwria, Kat emi TH madoav ailpeow éxxorivat, 
aTtodésacbe piv peta peifovoc tye Kal tmAEiovog aydrng¢ 
tov ovdAdAeitoupyov uov, buoy dé étiokorov ’AAéEavdpor, 
tov evopdvavta uac ty avTov Tapovoia, Kal év taiTy 
Ty jAtkia Tooovtov Tévov bnootdvta wnép TOV EeipHYnY ye- 
véoba. apd te tiv Kal mao. Evyecbe dé nai rept quar 
andvtwv, iva Ta Kare eye ddgavta, Tavita BEBaLa pévot, 
Kat’ evdokiav yeyevnuéva, wo TLOTEvOMEY, Tapa TOV TayvToO- 
Kpdtopos Oeov, Kal Tov jovoyevov¢ viod avTov TOV Kupiov 
nav *Inoov Xpiotod, kat tod ‘Ayiov IIvevuaroc, @ 4h ddka 
sic Tovg aldvac, "Aur. 


NICAHA. 197 


his character, the same decree was not made concerning Mele- 
tius himself, but that, inasmuch as he is a man capable of 
committing again the same disorders, no authority nor privi- 
lege should be conceded to him. 

These are the particulars, which are of special interest to 
Egypt and to the most holy Church of Constantinople ; but 
if in the presence of our most honoured lord, our colleague 
and brother Alexander, anything else has been enacted by 
Canon or other decree, he will himself convey it to you in 
greater detail, he having been both a guide and fellow-worker 
in what has been done. 

We further proclaim to you the good news of the agree- 
ment concerning the holy Easter, that this particular also has 
through your prayers been rightly settled ; so that all our 
brethren in the East who formerly followed the custom of the 
Jews are henceforth to celebrate the said most sacred feast of 
Easter at the same time with the Romans and yourselves and 
all those who have observed Easter from the beginning. 

Wherefore, rejoicing in these wholesome results, and in 
our common peace and harmony, and in the cutting off of 
every heresy, receive ye with the greater honour and with in- 
creased love, our colleague, your Bishop, Alexander, who has 
gladdened us by his presence, and who at so great an age has 
undergone so great fatigue, that peace might be established 
among you and all of us. Pray ye also for us all, that the 
things which have been deemed advisable may stand fast ; for 
they have been done, as we believe, to the well-pleasing of 
Almighty Gop and of his only Begotten Son, our Lorp Jesus 
Curist, and of the Hoty Guosr; to whom be glory for ever. 
Amen, 


SYMBOLUM NICANUM, 


AD EXEMPLAR QUOD EXTAT IN ACTIS 


CHALCEDONENSIS CONCILIL 





Tuotetoucy elc &va Oedv, Matépa, mavtokpdtopa, tdvtwr 
dpdtwv Te Kal Gopatwv TOLnTIY ° 

Kai ei¢ Eva Kipiov "Inoovv Xpiotov, tov Yiav tov Oeodv, yev- 
vnbévra éx Tov IHatpoc, wovoyevi, TovTéotiy Ek THG Ovoiacg TOU 
Ilatpéc* Oedv &k Oecd, Pw EK PATOC, Oedv GAnOivdyv Ex BEod 
GAnOvov, yevvnbevra,ov TonbEvTa, Ouoovotov T@ Ilatpi> du’ ov 
Ta Tavta éyéveto, TéTe EV TH Ovpave Kal Ta ev TH yq° TOV 
du’ jude Tod avOparove, Kat dia TiY TuETepav owrTnpiay KaTEA- 
Odvta, kai capkwhérta, Kai EvavOpwrioarvta, Tafovta, Kal ava- 
oTdvTa TH TILTH Hepa, dveAGovra ei¢ Tov ovpavovc, Kal TdALV 
épxouevov Kpivat Cavrac Kal vexpove. 

Kai eic 76 Iveta 76 “Aycov. 

Tod dé Aéyovtac: iv Tote Ste obk HY, Kal Tply yevynOi- 
vat odk qv, kal Ore & ovdn dvtwy éyéveto, 7} && ETEpAaG UToaTd- 
cewe 7} obsiac ddoKxovtac eivat, 7} TpenTOV, 7] dAAoLWTOY TOY Yiov 
tov Oe0d, tovTove dvabeudrifer 1 KaDOALKT Kal aTooTOALKH 
éxKAnola. 


THE NICENE CREED 


AS CONTAINED IN THE ACTS OF THE COUNCIL OF 


Cie Ayes D OUN 





We believe in one Gop, the Farner, Almighty, Maker of all 
things visible and invisible : 

And in one Lorp Jssus Curist, the Son of Gop, Begotten 
of the Farurr, Only Begotten, that is, of the substance of the 
Farrer ; Gop of Gop, Light of Light, Very Gop of Very Gop, 
Begotten, not made, Being of one substance with the Faruer; 
By Whom all things were made, both those in heaven and 
those in earth ; Who, for us men and for our salvation, came 
down, And was incarnate, and was made Man, Suffered, And 
rose again the third day, Ascended into heaven, And cometh 
again to judge the quick and the dead : 

And in the Hoty Guost. 

But them that say that there was a time when He was 
not ; and that He was not before He was begotten ; and that 
He was made of things which are not; or who say that He 
is of another substance or essence; or that the Son of Gop is 
subject to conversion or mutation ; these the Catholic and 
Apostolic Church anathematizes. 


CANONES 


NICHNI CONCILII UNIVERSALIS. 


A. D. 325. 





KANQN A’, 


Ei tig év voow td iatpov éyerpovpyfOn, 7} bd Bap- 
Bdpwr é&&etunOn, obTog pevéTw &v TH KAHpwW. El 0& tic bysat- 
vwv éavtov ég€TEee, TovTOV Kal év TH KAnpw ébeTaco- 
wevov, TeTavoba mpoojKer* Kal EK Tov dEvpo, pndEva TOV 
TOLOUTWY YprHvat TpodyecOat, “QonEep dé ToOvTO TpddnAOY, 
éte mepl THY éemitndevdvTwy Td Tpaypa, Kal ToApaVvTwY 
éavtodc ékTéuverv eipntat: ovtwo, el Ttiveg bd PapBa- 
pwr, 7) deorotay ebvovyicOnoav, eipicxovto dé dAAwe dévot, 
Tov¢ ToLovTove El¢ KAtpov mpoocierar 6 Kaver. 


KANQN B’. 


’"Eresdn TroAAd, Tor bd avayKknc, ) dAdwe éretyo- 
pévwov TOV avOpditwv, éyéveto Tapa Tov Kavova TOV Ek- 
KAnovaoTiKOV, wate avOperovg and eOvixod Biov apti mpod- 
EABovtacg TH TioTe, Kal &v dAiyw Yypdvw KatnynbévTac, 
evOd¢e érmi TO mvevwatiKdy Aovtpdy aystv, Kal dua TH BaT- 
TLoOjval mpoodyev Eig etioKkoTHY, 1 Ei¢ TpEcBuTEépLoyv, KaAwc 
Edokev Every, TOD Aoitod pndév ToLovTO yivecbar* Kai yap 
kal ypovov d&i TO KaTnYovmévw, Kal peta TO PBaTTLOLA, 
dokiaciacg tAeiovoc. Ladicg yap TO adrooToALKOY ypduma, 
TO Aéyov' pn vedputov, iva pn TvpwOeic sic Kpiua éeu- 
Téon, Kai tayida tov dtaBdAov. Hi dé, mpoidvto¢g Tov xpo- 
vov, wWoylkdy te apdptnua evpebein TEpt Td TpOoWTOY, Kal 
édéyxotto bd dio, 7 TpLOv jraptipwv, TETavoIw 6 ToLOvTOC 
Tov KAnpov. ‘O d& napa TavTa ToLdY, wo bnEvavria TH 
peydAy ovvddw Opacvvéuevoc, adbtog Kivdvvevoe. tept Tov 
KATpov. 


CANONS OF NICAA., 





CANON I. 


If any [Clergyman] has been subjected by physicians to a 
surgical operation, or if he has been castrated by barbarians, 
let him remain among the Clergy ; but, if any one in sound 
health has castrated himself, it behoves that such an one, if 
[already] enrolled among the Clergy, should cease [from his 
ministry], and that from henceforth no such person should be 
promoted. But, as it is evident that this is said of those who 
wilfully do the thing and presume to castrate themselves, so 
if any have been made~eunuchs by barbarians, or [being 
slaves] by their masters, and should otherwise be found 
worthy, such men the Canon admits to the Clergy. 


CANON I. 


Forasmuch as, either from necessity, or through the urgency 
of individuals, many things have been done contrary to the 
Canon of the Church, so that men just converted from heathen- 
ism to the Faith, and who have been instructed but a little 
while, are straightway brought to the spiritual laver, and as 
soon as they have been baptized, are advanced to the Episco- 
pate or the Presbyterate, it has seemed right to us that for the 
time to come no such thing shall be done. For to the Cate- 
chumen himself there is need of [more] time and of a fuller 
trial after Baptism. For the apostolical saying is clear, “ Not 
a novice ; lest, being lifted up with pride, he fall into con- 
demnation and the snare of the devil.” But if, after the lapse 
of time, any sensual sin should be found out about the person, 
and he should be convicted by two or three witnesses, let him 
be deposed from the Clergy. And whosoever shall transgress 
these [enactments] will imperil his own clerical position, as 
a person who presumes to disobey the Great Synod. 


122 CANONS 


KANQN I. 


’"Amnyopevoe KabdAov 7 peyadn ovvodoc, pte émioKoTTH, 
v4 , s / 4 Ca ~ ’ ~ 
unre TpEeoBvtépw, pte dlaKovw, unte OAwo TLvi THY ev [TH] 
KAnpw, eSeivat ovveioantov yey, TrAnvy ei pn apa ptépa, 7} 
? XS nv, ?. “ n la la ~ € / 
ddeApiv, i Osiav, 7 @ ova Tpdcwra Tnadoav vrowpiay dia- 
TEDEVYEV, 


KANQN A’, 


’Erioxotov mpoonker pddtora piv bd TavTWY THY év TH 
érapyia KabioracOa* ei d& Svoxyepic ein TO ToLOvTO, 7 Ola 
4 ’ / nn ‘ ~ ~ bd ivf ~ 
katerelyovoay avayKny, 7 dla pijkoc ddo0v, && anavtog TpEtc 
éml TO abTd ovvayouévovc, avurbndwv yivouévwv Kal TOY 
aTovTwy, Kai ovvTiOeuEevwy did ypaydTwv, TOTE TiY YELpo- 
toviay mToveiobat* TO dé Kipog THY yLvouévwy didodBa Kad’ 
éxaoTny érrapyiav Tq pntporodAiry. 


KANQN E’, 


Tlept TOY dkowwwrvyATwy yevouévwy, eite THY ev TH KATpw, 
elte TOV &v Aaikd Taypatt, bTd TOY Ka’ éExdotny éerrapyiav 
eTLOKOTWY, KpaTEiTW 1) YYOUN, KaTa TOV Kavova TOV dLayo- 
pevovta, tore vp’ éEtépwv amoBAnbévtac, id’ érépwv pi} 
mpooicoOa. ‘KéetacéoOw dz, pt puxpowvyia 7) tAoverkia, 
h Tevet to.avtTy andia tov émioKdToVv, dToovvdywyolt yeyeé- 
vnvra. “Iva ovy tovto THY mpétovoay éeétaow AauBdvol, 
Kadeco éyerv Edokev, éExdotov éviavTov, Kal? éxdotny érap- 
xyiav dic tov étove ovvddove yivecbat’ iva Kowy RdvTwY 
TOV émloKoTWY Tio enapyiag él TO at’Td ovvayouévwrv, Ta 
toavta onthpata éerdgntat, Kal ovTwo of duodoyoupévuc 
TPOOKEKPOVKOTEC TH eTLOKOTW, KATA ACyov AKoLVWYNTOL Tapa 
mdow elvar ddgwor, péypi¢ av TH KOLVG THY éTLOKOTTWY 
dogy THY gtAavOpwrorépay irép aitov e&eOéoOar w>ijpor. 
Al d& ovvodo yivécOwoar, pia piv mpd Tij¢ Teooapaxoaorijc, 
iva mdong plKpoprvyiag avatpovpévnc, to ddpov Kabapov 
mpoopépntat Ta Oed* devtépa dé, TrEepl Tov Tov peETOTTwWpOV 
Kalpov, 


OF NICAA. 123 


CANON IIL. 


The Great Synod has stringently forbidden any Bishop, 
Presbyter, Deacon, or any one of the Clergy whatever, to have 
any woman dwelling with him, except only a mother, or a 
sister, or an aunt, or such persons only as are beyond all 
suspicion. 


CANON IV. 


It is by all means proper that a Bishop should be ap- 
pointed by all the Bishops in the Province; but should this be 
difficult, either on account of urgent necessity or because of 
distance, three at least should meet together, and the suffrages 
being taken, those of the absent [Bishops] also being com- 
municated in writing, then the ordination should be made. 
But in every Province the ratification of what is done should 
be left to the Metropolitan. 


CANON V. 


Concerning those, whether of the Clergy or of the laity, 
who have been excommunicated by the Bishops in the several 
Provinces, let the provision of that Canon prevail which pro- 
vides that persons who have been cast out by one Bishop are 
not to be readmitted by another. Nevertheless, inquiry should 
be made whether they have been excommunicated through 
captiousness, or contentiousness, «. any such like ungracious 
disposition in the Bishop. And, that this matter may have 
due investigation, it is decreed that in every Province Synods 
shall be held twice every year ; in order that, all the Bishops 
of the Province being assembled together, such questions may 
by them be thoroughly examined ; that so those who have 
confessedly offended against their Bishop, may be seen to be 
for just cause excommunicated by all, until it shall seem fit 
to the common assembly of the Bishopsto pronounce a milder 
sentence upon them. And let these Synods be held, the one 
before Lent, (that the pure Gift may be offered to Gop after 
all bitterness has been put away) ; and let the second be held 
about Autumn. 


124 CANONS 


KANQN 6’. 


Ta apxyaia @0n kpateitw, ta év Aiyintw, Kat AlBiy 
kai Ilevrum0Ael, wote tov tv ’AAesavdpeia érioxotov Tdv- 
TwYy TOUTwWY ExeLY THY efovdiav: éredH Kal TO bv [7H] 
‘Paun éemtoxdmw tovto obvnbécg eéotiv, ‘Ouolwo dé nal Kata 
Tyv "Avtidyerav, Kai év taicg dAdaig émapyiats, Ta mTpEO- 
Beia owcecbat Taig exKdAnoiatc. Kabddov 6&8 mpddndrov 
Ekelvo* Ott el TiC Ywpig yYouno Tov pNTpOTOAIiTOV yévoLTO 
émlokoToc, TOV TOLOVTOY 4 pEydAn ovvodoG WpLoe ph détv 
eivat éttiokomov, "Eav pévtor TH KOLYy TadvTwY YWAdo, 
EevAdyw oven, Kal KaTa Kavova éxKAnotaoTLKoY, dbo, 7 TpEIC 
Ou’ oikelay lAovetkiav avTLAEywol, KpaTEiTwW THY TAEL6- 
VaV Wipos. 


KANQN Z’. 


’"Exrerdy) ovviOera KeKpdtnKke, Kat tapddooig apyaia, worte 
tov év Aidia énioxonov tydobal, e&yéTwW THY dakodAovOiav 
¢ 3 7 
~ ~ ~ Z YA ~ rs ~ b) 7 
THC TULAG* TH UNnTpoTOAEL GwWCouévov TOV oikEtov aéLMpaTos, 


KANQN H’, 


Tlept tév dvouatévtwy piv éavtodve KaOapoic ore, 
Tpocepyouevwv d& TH KaDoALKH Kal adtooToOALKh EéEkKAnoia, 
édoge TH ayia Kat preydAy ovvddw, wate xELpoOeTovpE- 
vov¢ avtovc, pévery ovtwo &v TH KAHpw. ITlpd ravtwr 
d& TOUTO Omodoyjoat avTtovo Eyypdpwo TpoojKel, OTL ovr- 
Ojoovrat Kal adKkoAovOjoovat Toi¢g Tij¢ KaBOALKiIG Kai aTooTo- 
Atkiig exKAnoiag Odywaot* TovTéott, Kal diydmotg KoLvwreEir, 
kal toic tv TO Olwyu@ TapatentwKdolv, ép’ WY Kal xpdvoc 
TétakTal, kal Kaipd¢ apiotar* WoTe adbtod¢o akodAovbeiv ev 
mao. Ttoic ddywact Tig KaboALKhG EeKKAnoiac. "EvOa piv 
ovv mdvrec, elte év Koya, elite év mOAEoLv, avTol povot 
ebpiaxovto yetpotovnbévrec, of ebpiokdmevor Ev TH KATY, 
éoovrar év TQ avT@ oynjuatt. Ei d& zov Tie KabodiKkic 
exxAnolac émoxdtov, 1 mTpeaButépov dvtoc, mpocépyovTat 
Tivec, mpddniov, wo 6 péiv émioxotog Tig éexKkAnoiac eet 
TO a&iwua Tod émtokérov' 6 dé dvowagouEevog mapa ToiC 
Aeyouévore KaOapoic érioxotoc, THY Tov mpeoBuTépov TLuny 


OF NICAA., 125 


CANON VI. 


Let the ancient customs prevail in Egypt, Lybia, and 
Pentapolis; so that the Bishop of Alexandria have jurisdiction 
in all these Provinces, since the like is customary for the Bishop 
of Rome also. Likewise in Antioch and the other Provinces, 
let the Churches retain their privileges. And this is to be uni- 
versally understood, that, if any one be made Bishop without 
the consent of the Metropolitan, the Great Synod has declared 
that such a man ought not to be a Bishop. If, however, two 
or three Bishops shall from natural love of contradiction, op- 
pose the common suffrage of the rest, it being favourable, and 
according to the Canon of the Church, then let the choice of 
the majority prevail. 


CANON VII. 


Since a custom and an ancient tradition have prevailed 
that the Bishop of Aflia [7. e., Jerusalem] should be honoured, 
let him, saving its due dignity to the Metropolis [7. e., Czesa- 
rea], have the second place of honour [in the Province]. 


CANON VIII. 


Concerning those who call themselves Cathari, if they 
come over to the Catholic and Apostolic Church, the Great 
and Holy Synod decrees that they who are ordained shall con- 
tinue as they are, in the Clergy. But it is before all things 
necessary that they should profess in writing that they will 
observe and follow the decrees of the Catholic and Apostolic 
Church ; in particular that they will communicate with per- 
sons who have been twice married, and with those who having 
lapsed in persecution have had a period [of penance] laid 
upon them, and a time [of restoration] fixed ; and in general 
that they will follow the decrees of the Catholic Church. 
Wheresoever, then, whether in villages or in Cities, all of the 
ordained are found to be of these only, let them remain in the 
Clergy, and in the same rank in which they are found. But 
if they come over where there is a Presbyter or Bishop of the 
Catholic Church, it is manifest that the Bishop of the Church 
must have the Bishop’s dignity ; and hé who is named Bishop 
by those who are called Cathari shall have the rank of Pres- 


126 CANONS 


éSeu* mAnjv ei pn dpa dokoin t@ émiokdTw, THe Tig TOD 
dvowatog avTov petéxyerv, Hi d& TovtTo aiT@ pn apéokor, 
2 / / nn s “ Z e . ~ 
ETLVONOEL TOTOY 7) KwpETLOKOTIOV, 1% TpEoBuTEpov, UTEP TOU 
> ~ 4 a ~ mm ig ~ > ~ 4 ra 
év TQ KAnpw bAwe dokelv eivacs iva pn év TH TOAE dvO 
ETLOKOTOL WOLY, 


KANQN 0’. 


Ei tiveg aveteTadotwo mponyOnoav mpeoBvTEpot, 7) avaKpt- 
VOMEVOL WpoAdynoav Ta duapTHwaTa avToiC, Kai, OwoAoynoay- 
TWVY aVTOY, Tapa Kavova KLvovpEvoL OL GaVOpwTOL, TOIG TOLOV- 
Tole yeipa émutebeixaolt, TovTove 6 Kav@v ov MpocieTaL* TO 
yap avertiAnnrov éxdixet 7) KaBodALKn exKAnoia, 


KANQN I, 


”, , ~ s r) y 

Ocot mpoeyeipioOnoav THY TapaTEeTTWKOTWY, KAT ayvolay, 
) kal TpoelddTwr TOV TpOYELpLcaLévWY, TOTO Ov TpoKpiveL 
TO KaVOVL TO EKKANOLAOTLKD* yvwobEvtEs yap, KaBaLpodyTat, 


KANQN IA’, 
Ilepi tv trapaBavrwy ywpic avayKnc, 7 xYwpic adac- 


péoews oTapYovTwy, 7) yYwpic KLVdvVOV, 7 TLYOG ToLOVTOV, 6 
yéyovev émi ti¢ tvpavvidog Atkiviov, édoge TY ovvddw, et 
kai avdsio joav didavOpwriac, buwe xpnotevoacbat ei¢ av- 
Tove. “Ooo ovv yvyciwe petayérovta, Tpia éTH EV aKpowLEe- 
volg Tolnoovelv, of moTot, Kat émta étn wbroTEcovvTat: 
diw d& etn KXwpl¢ mTpoophopd¢c KoLlvwryjcovo. TH Aaw THY 
TPOGEVYXOY. 


KANQN IB’, 


Oi di tmpooKAnbévtes piv ind Tio Yapltoc, Kai THY TpPW- 

‘ > 4 _ > \ 4 wat XN 

Thv Opunv évoesauevor, Kai atobéuevor tag Swvac, meta O& 
taita mi tov oixeiov &uerov dvadpaovTec, wg KdVEC, WC 
x 5 , * 5 , ~ x 
Tivacg Kai apyvpla mpoéoOat, Kai Bevedixiowg KatopOdoar 0 
avaotpatevoacba* ovra déka etn dromimTETWOaY, [ETA 


OF NICZA. 127 


byter, unless it shall seem fit to the Bishop to admit him to 
partake in the honour of the episcopal name. Or, if this 
should not be satisfactory, then shall the Bishop provide for 
him a place as Chorepiscopus, or Presbyter, in order that he 
may be evidently seen to be of the Clergy, and that there may 
not be two Bishops in the City. 


CANON IX. 


If any Presbyters have been advanced without examina- 
tion, or if upon examination they have made confession of 
crime, and men acting in violation of the Canon have laid 
hands upon them, notwithstanding their confession, these men 
the Canon does not admit ; for the Catholic Church justifies 
that [only] which is blameless. 


CANON X. 


If any who have lapsed have been ordained through the 
ignorance, or even with the previous knowledge, of the ordain- 
ers, this shall not prejudice the Canon of the Church ; for 
when they are discovered they shall be deposed. 


CANON XI. 


Concerning those who have fallen without compulsion, 
without the spoiling of their property, without [personal] 
danger, or the like, as happened during the tyranny of Lici- 
nius, the Synod declares that, though they have deserved no 
clemency, they shall be dealt with mercifully. As many for- 
mer communicants, therefore, as shall heartily repent, shall 
pass three years among the hearers; for seven years they shall 
be prostrators; and for two years they shall communicate with 
the people in prayers [%. e. as co-standers], kut without 
[being admitted to] the Oblation. 


CANON XII. 


As many as had been called by grace, and had at first dis- 
played their zeal, but who, having cast aside their military 
girdles, afterwards returned, like dogs, to their own vomit, 
(so that some spent money and by means of gifts regained 
their military stations); let these, after they have passed the | 


128 CANONS 


> ~ ~ 9 s s 3 5 ee XS Me 
TOV TiC TplETOvG aKpodoEewco ypovov, Ed’ drat dé TovTOIC, 
mpoonker eceTacery THY TpoaipEecty Kai TO Eldog Ti¢ peTavotac. 
iva » x 4 x is x ¢€ ~ xX , 

Ooo wev yap P0Bw, Kai dakpvot, kai wbToW“ovy, Kal ayaboEp- 
ylalc, THY ETLoTpOpY EpyH, Kal ob oYHmaTL, éETLOEiKYYVTAL, 
ovToL TANpWoarTEC TOY YpdVOY TOV @pLoUéVOY TiC akpodoEwc, 
EiKOTWG TOY EvYGY KOLYWYRGOVOL, PETA TOU ée&eivaL TA ETL- 
oKoT® Kal dtAavOpwrotepov te TEpt avTov PBovdAevoacba, 
” > 3 4 yu S ~ ~ J 4 . 
Ooot d& addtapopwo qveyKayv, Kai TO OYA TOV EloLEval Etc 
Thy eKKAnolav apKEeiv EavToic iyyjoavto Tpdc THY etLoTpOpyY, 
é& dmavtog TAnpovTwoav TOV xpovor, 


KANQN IT”, 


Tlepi d& tév eSodevdvtTwr, 6 TaAald¢ Kal KavoriKdS VoLOC 
gvAaxyOjoetat Kal viv, WoTe, El TL¢ E&OdEvOL, TOU TEAEVTALOV 
Kal avayKatoTatov épodiov pn atootepetoba, Ei dé amoyvwo- 
Ocic, Kal Kolvwriag TVvyHVY, TdALy év Toig Sway édeTacbH, 
WeTa TOV KOLVHVODYTWY THC EbXTC pOv_G EoTw. KadAov 
d& Kal mept TmavtTb¢ ovTLVoGODY EeEOdEvOYTOG, aiTovYTOG TOD 
petacxely evyaptotiac, 6 étioKkoTog peta OJokluaoiag peTa- 
d.d6Tw TG Tpoopopac. 


KANQN IA’. 


i a s va wv ~ e ca 
Tlept THv KaTHYOVLEVOY, Kal TApATEDOYTOY, édoge TH ayia 
i 4 vd ~ b] ~ ? ‘ > 4 
kal peydAy ovvddw, WoTe, TpLAVY ETOY ers GKPOWpLEVOUC 
wovoy, weTa TATA EvXECOAL META THY KATHYOLLEVWY, 


KANQN IE’. 


Aud tov TOoAdDY Tdpaxov, Kai Ta¢ oTa>GELC Tag ylvouévac, 
tdoke Tmavtdmact meprarpeOjvar tiv ovv7Oear, THY Tapa TOV 
dnoorodkov Kavova evpedeioav év Tit uépeotv, GoTe aTO TO- 
Aewe ic Ody pa peTaBaivery, pate éTioKoOTOV, unre mpEeoBv- 
Tepov, pte dudxovov, Ei dé TIC, peta TOV THC dylag ae 
peydane avvddov bpov, ToLovT@ TLvi émuyerpjoeiev, 7) ed0in 
éavtov mpdypwate ToLovTH, aKvpwOnoETaL é& dmavtocg TO ara 
oxevacna, Kal droKatactabjoeTae Th EKKAnoig, &v q 6 érioKko- 
moc, 7) 6 mpeoBttepoc éxetpotov74n. 


OF NICAHA. 129 


space of three years as hearers, be for ten years prostrators. 
But in all these cases it is necessary to examine well into the 
purpose and appearance of repentance. For as many as give 
evidence of their conversion by deeds, and not pretence, by 
fearfulness, and tears, and perseverance, and good works, 
when they have fulfilled their appointed time as hearers, may 
properly communicate in prayers [7. e., as co-standers] ; and 
after that the Bishop may determine yet more favourably con- 
cerning them. But those who take [the matter] with indiffer- 
ence, and who think the form of entering the Church is suffi- 
cient for their conversion, must fulfil the whole time. 


CANON XIII. 


Concerning the departing, the ancient canonical law is 
still to be maintained ; to wit, that, if any man be at the point 
of death, he must not be deprived of the last most indispen- 
sable provision for the way. But, if any one should be restored 
to health again who has received the Communion when his 
life was despaired of, let him remain among those who com- 
municate in prayers only [7. e., as co-standers]. But in gen- 
eral, and in the case of any dying person whatsoever asking 
to receive the Eucharist, let the Bishop, after examination 
made, impart to him of the Oblation. 


CANON XIV. 


Concerning Catechumens who have lapsed, the Holy and 
Great Synod has decreed that, after they have passed three years 
only as hearers, they shall pray with the [other] Catechumens. 


CANON XV. 


On account of the great disturbance and discords that oc- 
cur, it is decreed that the custom prevailing in certain places, 
contrary to the [Apostolical] Canon, must by all means be 
done away; so that neither Bishop, Presbyter, nor Deacon 
shall pass from City to City. And if any one, after this decree 
of the Holy and Great Synod, shall attempt any such thing, 
or continue in any such course, his proceedings shall be ut- 
terly void, and he shall be restored to the Church in which he 
was ordained Bishop or Presbyter. 


130 CANONS 


KANQN Ie’. 


"Ooor pipokivdivec, pte Tov PbBov Tod Oecd mpd dpOad- 
yav ExovTec, pte Tov eEKKAnoLtaoTLKOV Kavova EiddTEC, GVAXwW- 
pjoover tio diac éxKxAnoiac, tpEecBiTEpor 1) didKovol, 1 CAwS 
év TO Kavove éSetacouevor, obtor ovdayac¢ deKtot dpetAovary 
eivar év étépa éxkdAnoias dddad nadoav adroic avdyKny éndyeo- 
Oar yp, avaorpéperv eic tag éavT@v mapoKiac’ jj, empe- 
VoVTacC, akOLYwYATOvG Elvat TpoonKer. Ei d& Kat ToAunoeé 
tic bpaptdoa, Tov 7a ETEpw OlapepovTa, Kal NELpOTOVIjoaL 
éy TH avtov éxkAnoia, wy ovykatatiOeuévov tov idiov éntoKo- 
Tov, ov avexa@pnoev 6 év TH Kavow eSeTaGowevoc, akuvpog EoTW 
1) KElpoTovia, 


KANON IZ’, 


’"Erred7) TrOAAol év TH Kavive eketaCouevor, THY TrAsovetiay, 
kal tHv aloypoképdetay dimKovtec, EnEAdBOVTO TOv OEiov ypap- 
patog AéyovTog* TO dpytplov avbTov ovK EdwKeEY ETL TOKW* Kal 
daveifovrec, ékaTooTag analtovo.v* édikaiwoev 7 ayia Kal 
peydAn abvodoc, wo et tic evpebein peta TOV dpov TovTOY 
tékove AauBdvwv, eK pETayElploewc, 1 GAAwE peETEPYOuEVOC 
TO Tpaypa, | muloAiag amaitOv, 7 dAwe EtEepov TL ETLVOmY 
aicxpov Képdovg Evexa, KaBaipeOjoetar Tov KAnpov, Kal aA- 
Adtpiog Tov KaVvovog EoTal. 


KANQN IH’, 


"HAdev cig thy dyiav Kai peydAnv odvodoyv, Sti Ev ToL 
TémoLc¢ Kal T6AEol, TOig TMpEGBUTEpaLG THY EbyaptoTiay ob did- 
kovo. didéactv: 6rEep ovTE 6 KaVaY, OTE 7 OVVTDELA TapE- 
dwke, Tove ekovoiav wh &xovtag Tpoopéperv, Toi¢g TpoapEepovot 
ddé6vat T6 OGua Tov Xpiotodv. Kaxeivo dé éyvwpiobn, dre dn 
tTivic TOV Olakdvwv Kal mpd TOY éETLoKOTwWY THC EvYapLoTiag 
anrovra. Tatra ovv mavta tepinpeiobw, Kai tpupevétTwoar ob 
didkovor totic iWiotg pétpoic, eidétec, bt1, TOV pév éEmLoKOTIOV 
ormpétar eloi, THv dé mpeoBuTépwr éAdtTove. AauBavétwoay 
dé Kata THY TaéLv THY ebyaploTiay pETa TOG TpEDBUTEpOLE, 
ToD émoKdTov petadiddvToc adtoic, i Tov mpeoButépov" 
"AAAG pndé KabijoOa tv péow THV mpecBTépwv esEoTW TOILE 


OF NICAA. . 131 


CANON XVI. 


Neither Presbyters, nor Deacons, nor any others enrolled 
among the Clergy, who, not having the fear of Gop before 
their eyes, nor regarding the Canon of the Church, shall reck- 
lessly remove from their own Church, ought by any means to 
be received by another Church ; but every constraint should 
be applied to restore them to their own Parishes ; and, if 
they will not go, they must be suspended from their ministry. 
And if any [Bishop] shall dare surreptitiously to take and in 
his own Church ordain a man belonging to another, without 
the consent of his own proper Bishop, from whom he has 
seceded, let the ordination be void. 


CANON XVII. 


Forasmuch as many enrolled among the Clergy, following 
covetousness and lust of gain, have forgotten the divine Scrip- 
ture, which says, “ He gave not his money upon usury,” and 
in lending money ask the hundredth of the sum [as monthly 
interest], the Holy and Great Synod thinks it just that if after 
this decree any one be found to receive usury, whether he ac- 
complish it by secret transaction or otherwise, as by demand- 
ing the whole and one half [in kind], or by using any other 
contrivance whatever for filthy lucre’s sake, he shall be de- 
posed from the Clergy and [his name] erased from the list. 


CANON XVIII. 


It has come to the knowledge of the Holy and Great Synod 
that, in some Districts and Cities, the Deacons administer the 
Eucharist to the Presbyters, whereas neither Canon nor cus- 
tom permits that they who have no right to offer should ad- 
minister the Body of Curist to them that do offer [It]. And 
this also has been made known, that certain Deacons now 
receive the Eucharist even before their Bishops. Let all such 
practices be utterly done away ; and let the Deacons remain 
within their own bounds, knowing that they are the ministers 
of the Bishop and the inferiors of the Presbyters. Let them 
receive the Eucharist according to their order, after the Pres- 
byters ; and let either the Bishop or the Presbyter administer 


132 CANONS 


dtakovoig¢* Tapa Kavova yap, Kai Tapa taéiv éoTi TO ylvope- 
vov, Ei dé tig pq OéAor rrevBapyeiv Kal pEeTa ToOvTOVE TovC 
Opove, TeTtavobw ti¢ diaKoviac. 


KANQN 10’, 


Ilept tTHv TavdAsaviodvtwyr, eita mpoopvyévtwy TH KabodALKq 
ékkAnoia, bpoc éxréPertat dvaBanrigvecOac avtove é&anavtoc. 
Hi dé tiveg TO TapedAnAvOorte ypovw, év TH KAnpw &EnTaoOn- 
oav, el piv aueuTTo Kal averiAnnto pavetev, avaBanTLobEr- 
TEC, XElpoTOvEicOwoav imdb Tov Tio KaDOALKHC éExKAnoiag éTI- 
oxorov. Hi d& 4 advaxpiorg averitndeiove adtov¢ ebpiokot, 
KaOapeiobat avtovc¢ tpoonKer. ‘Qoavtwo dé Kai Tepl TOV 
dtakovicoay, Kai bAwc Tept TOV év TO KAHpW* eEeTaCopé- 
vv 6 avTog¢ tvTOG¢ TapadvAayOjoeTa. "EurvijoOnuev dé 
TOY dlakovico@y THY EV TH OYHpaTe ekeTacBELow@y, ETE unde 
xetpoOeciay tTiva Exovalyv, wote &idtavTog év ToIg Aaikoi¢ avTa¢ 
&&eTaceoOa. 


KANQN K’ 


"Ered tuvég elowy tv TH Kvptaxh yévv KAivovtec, Kal bv 
Taig TiC TEVTHKOOTIC usparc’ bnép Tov TdvTa év doy Tap- 
olKia Ouoiwe TapapvAdttecOa, EotHtac édoke TH ayia ovvddw 
Tac Evyac drrodldévat TH O80). 

* Others read ev tw kavdév, on the Clergy List. There is no difference in the sense ; 


the reference being merely to the customary enrolment of the dtaxov.coai on the roll of 
persons specially recognized by the Church. 


OF NICAA. 133 


to them. Furthermore, let not the Deacons sit among the 
Presbyters, for that is contrary to Canon and order. And if, 
after this decree, any one shall refuse to obey, let him be de- 
posed from the Diaconate. 


CANON XIX. 


Concerning the Paulianists who have returned to the 
Catholic Church, it has been decreed that they must by all 
means be rebaptized ; and if any of them who in past time 
have been numbered among their Clergy should be found 
blameless and without reproach, let them be rebaptized and 
ordained by the Bishop of the Catholic Church ; but if the 
examination should discover them to be unfit, they ought to 
be deposed. Likewise in the case of their Deaconesses, and 
generally in the case of those who have been enrolled among 
their Clergy, let the same form be observed. And we have 
considered the Deaconesses who have assumed the habit [of 
their order], but these, since they have no imposition of 
hands, are to be numbered only among the laity. 


CANON XX. 


Forasmuch as there are certain persons who kneel ‘on the 
Lorpv’s Day and in the days of Pentecost, therefore, to the 
intent that all things may be uniformly observed in every 
Parish, it seems good to the Holy Synod that, at these times, 
all should offer up their prayers standing. 


ite Ve: 


ha LS tr & 18s 
ie ahh 





SECOND GENERAL COUNCIL. 





CONSTANTINO RLE: 


SYMBOLUM CONSTANTINOPOL. 


AD EXEMPLAR, QUOD EXTAT IN ACTIS 


CHALCEDONENSIS CONCILIL 





Iluotevouev sic Eva Oedv, Tarépa, mavtoKpadtopa, mount 
ovpavod Kal yic, épatwy Te TavTwWY Kal GaopaTwr - 

Kai eic Eva Kipiov "Inoovv Xpiorov, tov Yidov tov Ceod tov 
wovoyevf, Tov && tov Tlatpo¢ yevvnbévta mpd TmavTwy TOY 
ainvor, Pa tk Pwrd¢, Oedv GAnOLvdy EK OEod aAnhvod, yevvn- 
Devta, ob Tonbévta, 6uoovovov. tH Tatpi: dv’ ob Ta Tava éyé- 
veto’ Tov Ov judo TOvE GVOpwWTOVEG, Kai Ola THY TETEpaVv OwTN- 
piav, KateAOovra tk THY obpavdr, Kai oapkwbévra éx Tvevpatog 
‘Ayiov kai Mapiac tic tapbévov, kai évavOpwnijoavta, oTravpo- 
Oévta te brép Hudv ént Tovtiov IlAdrov, kai mabovta, kat 
Tapévta, kal dvaotdvta TH TpiTy Tuépa KaTa Ta¢ ypadac, Kal 
aveAovta sic Tove odpavods, Kai KaBEeCouevov ex desiayv TOD 
Ilatpo¢, kal mddiv épyouevov peta dokicg Kpivar Cw@vTac kal 
veKpove * ov THC BactAEiac obK ~oTaL TEAOC* 

Kai cic 76 Ivetpa 70 “Aytov, TO Kupiov, kai TO Gworrotdy* 
To && Tod Ilatpoc éxtropevduevov * TO odv Ilatpi Kai Tie ovp- 
TMpodKkvVvoOvpEVOY Kal ovvdogacouEevoy * TO Aadijoav dia THY TpO- 
OnTaY * 

Eic pilav dyiav kaboAikiy Kai dmootodikny éKxKkAnoiar, 
‘Ovodoyotpev Ev Bamtiowa sig apeory dwaptidyv* npoodoKapeyv 
dvdoraow veKpOv, kal Cwiv Tov wéAAovTog aidvoc. ’Aujy. 


THE CONSTANTINOPOLITAN CREED. 


AS CONTAINED IN THE ACTS OF THE COUNCIL 


OF CHALCEDON. 





We believe in one Gop, the Farner, Almighty, Maker of 
heaven and earth, and of all things visible and invisible : 

And in one Lorp Jxsvus Curist, the only begotten Son of 
Gop, Begotten of the Farser before all worlds, Light of 
Light, Very Gop of Very. Gov, Begotten, not made, Being 
of one substance with the Farner ; By Whom all things were 
made ; Who, for us men and for our salvation, came down 
from heaven, And was incarnate of the Hoty Guost and Mary 
the Virgin, And was made Man, And was crucified for us 
under Pontius Pilate, And suffered, And was buried, And the 
third day rose again according to the Scriptures, And ascended 
into heaven, And sitteth on the right hand of the Farner, And 
cometh again with glory to judge the quick and the dead ; 
Of Whose Kingdom there shall be no end: 

And in the Hoty Guost, the Lorp, and the Giver of life ; 
Who proceedeth from the Faruer; Who with the Fatuer and 
the Son is together worshipped and glorified ; Who spake by 
the prophets : 

[And] in One, Holy, Catholic, and Apostolic Church. We 
acknowledge one Baptism for the remission of sins: We look 
for the resurrection of the dead, And the life of the world to 
come. Amen. 


CANONES 


CONCILII CONSTANTINOPOLITARME 
GENERALIS. 


A.D. 381. 





Epistola Synodi ad Theodosium Magnum. 


T6 evoeBeotaty Baoirei Ocodocin 7 ayia obvodoc TGV éErioKOTUY THY Ex dLagé= 
pwv érapyiay ovveAbévtav tv KavotavtivovTbAe, 


’ x XS ec w~ ~ \ ~ ‘ tJ 4 4 
Apxyi) pév tiv rob mpoc tiv onv evoéBevav ypdupatoc, 
evyaplotia mpdi¢ Tov OEedv TOV avadelsavta Tio tuETépac 
evoeBelac THY BaolAsiav, ETL KOLV TOV EKKANOLMY EipHry Kal 
Thc bylove mioTewo oTnptywO* arodidvTec dé TH O€wW THY 
? s ’ / > , \ s N 
dpErAouévnv evyaptotiav, dvaykaiwce Kal Ta yeyevnuéva Kata 
Thy dylav ovvodoy mpo¢ THY on EvoéBELav avadépowev* Kal 
6te ovvedAOovtec sig THY KwvotarvtivovToAy Kata TO ypdupa 
Tho on¢ ebvoeBeiac, mpaTov pev dvevewodueOa T7VyTpd¢ aAAN- 
Aove dudvorav: emetta d& Kai avVTO“oVG Gpove eSepwrviyjocapeEr, 
THY TE TOV TaTépwv TioTLY TOV é&v Nikaia kKvpwoarvTeEc, Kal 
cS, ’ ed y YA "2 ’ , > 
Tac Kat’ avtic éKxpvetoac aipéoet¢ avaOeuarioavtec. TIpdc dé 
TovTolc, Kal UTép Tho sbtakiag TOV éEkKAnOLOY PTO Kavdvac 
@pioapev* atrep aTavta THE Tuav TO ypadupare dretagapev. 
Acoucba toivuv tig on¢ sboeBeiac erikvpwOjvat Tij¢ ovvddov 
THY Widov: i’ Bomep Tol Tig KAncEwo ypdupace THY ékKAn- 
Giav TETiunKac, OUTW Kal TOV dokdvTwY etLOppuyions Td TEAOC. 
‘O d& Kuptog ornpigy cov tiv BaotAsiav év eipjrvy Kai dtKato- 
ovVy, Kal TapaTémn yeveaic yevedv, Kal mpodbein TO érryeiw 
kpatet Kal Tij¢ Bactdeiag Tie étovpaviov THY aroAavaty, 
"Bh ae Zz ~ 2 ~ ~ ~ Z, 
Ppoévov oe, Kai év mao Toig Kadoic diatpérovta 6 OEd¢ 
yapisato TH oixoupévyn, ebyaic THY dyiwy, Tov wc GANOdc 
evoe3éotatov Kal OsodiAéoratov BacAéa, 


CANONS OF CONSTANTINOPLE. 





Letter of the Synod to the Emperor Theodosius the Great. 


To the most religious Emperor Theodosius, the Holy Synod of Bishops 
assembled in Constantinople out of different Provinces 


We begin our letter to your Piety with thanks to Gop, 
who has established the empire of your Piety for the common 
peace of the Churches and for the support of the true Faith. 
And, having rendered due thanks unto Gop, it is meet that 
we should lay before your Piety the things which have been 
done in the Holy Synod. When, then, we had assembled 
in Constantinople, according to the letter of your Piety, we 
first of all renewed our unity of heart each with the other, 
and then we pronounced some concise definitions, ratifying the 
Faith of the Nicene Fathers, and anathematizing the heresies 
which have sprung up, contrary thereto. Besides these things, 
we also framed certain Canons for the better ordering of the 
Churches, all which we have subjoined to this our letter. 
Wherefore we beseech your Piety that the decree of the Synod 
may be ratified, and that, as you have honoured the Church 
by your letter of citation, so you should set your seal to the 
conclusion of what has been decreed. May the Lorp esta- 
blish your empire in peace and righteousness, and prolong it 
from generation to generation ; and may He add unto your 
earthly power fruition of the heavenly kingdom also. May 
Gop shew favour to the world, by granting to the prayers of 
his saints that you may prosper and be eminent in all good 
things as a most truly pious and religious Emperor. 


140 CANONS 


Tade Gpioav ot év Kwvoravtivovrddze yapitt Oeod ovved- 
Oovreg éerioxoror ék SLapopwy érapyLav Kata KAjoLW TOD EvoE- 
Beotdtrov BactAéwe OEodociov, 


KANQN A’, 


M7) abeteiobar THY TiotLty TOY Tlatépwy THY TpLakodiwy 
dexaokT@, Tav év Nikaia tic BiOvviag ovveAOovtwy* adda 
péverv éxeivny Kvpiav, Kai avabepatioOijvat Taoav aipeotv ° 
kai idikacg THY TOY Ebvouwavev, eitovy Evdogsavev, kai 
Thy Tov ‘Hutapsiwy, eitovy Tlvevuatouaywy, Kal THY TwY 
LaBeAAavev, Kai tHv tHv MapkeAdavav, Kat THY TOY Dw 
TELVLAVOY, Kal THY TOV "ATOAALVapLOTOY. 


KANON Bi. 


Tov¢ brép dtoixnow émioKdmovce Taic bTEpopiowe eKKANoiaLc 
pn éeTrévat, unde ovyxéev tac ékKkAnoiac’ adAda Kata Tov 
kavovac, Tov pév ’AAeEavdpeiac étiokorov, ta év AiyvnTw 
fovov oikovoweiv* tovg O& Tio ’AvatoArc émtoKoTovc, THY 
"AvatoAny ovnv dtoteiv: gvdatTouévwy TaY ev ToIg Ka- 
voor toic Kata Nikaav tpeoBeiwy TH ’Avtioyéwv ekKAnoia* 
Kai Tove tio ’“Aotavijg dLouKjoEewo etLoKOTOUC, Ta KaTa THY 
’Aotavijy juovov dtoukeiv' Kai Tove Tie Tlovtinic, Ta Tic 
TlovtiKig¢ pdvov: Kai Tove tio Opaxijc, Ta Ti¢ OpakiKic jo- 
vov oikovousiv, “AkAntove d& éntoKxdTrove brép dLoiknowy jn 
ériBaivery ert yelpotovia, 4 Tlotv dAAatc oikovouiatc éKKAn- 
o.aotikatc, PvdAatrousvov dé Tod Tpoyeypaupéevov TeEplL TAY 
OLouknoewy Kavovoc, evdndov wo Ta Kal? éxdotny érapyiay 
n Tho emapyiac ovvodoc duoiKhoet, Kata Ta bv Nikaia @pt- 
owéva, Tac d& é&v totic BapBaptkoic &Ovect Tob Oeod EkKAN- 
siac, oikovowetcOar xpn KaTa THY KpaThoacay ovrvnDeav THY 
TATEpwr, 


KANON I. 


Tov pév tor KwvortartivovtdédAewe émioxotov éxyetv ta 
mpeoBela THe Tui peta TOY Tie ‘Pounce érioxorov, dia TO 
elvaa abtivy véav ‘Pouny, 


Or CONSTANTINOPLE. 141 


The Bishops out of different Provinces assembled by the 
grace of Gop in Constantinople, on the summons of the most 
religious Emperor Theodosius, have decreed as follows : 


CANON I. 


The Faith of the Three Hundred and Eighteen Fathers as- 
sembled at Niczea in Bithynia shall not be set aside, but shall 
stand fast. And every heresy shall be anathematized, parti- 
enlarly that of the Eunomians or Eudoxians, and that of the 
Semi-Arians or Pneumatomachi, and that of the Sabellians, 
and that of the Marcellians, and that of the Photinians, and 
that of the Apollinarians. 


CANON ILI. 


The Bishops of a Diocese are not to invade Churches lying 
outside of their bounds, nor bring confusion on the Churches; 
but let the Bishop of Alexandria, according to the Canons, 
alone administer the affairs of Egypt ; and let the Bishops of 
the East manage the East only, saving the privileges of the 
Church in Antioch, which are mentioned in the Canons of 
Nicea ; and let the Bishops of the Asian Diocese administer 
the Asian affairs only ; and the Pontic Bishops only Pontic 
matters ; and the Thracian Bishops only Thracian affairs. 
And let not Bishops go beyond their Diocese for ordination 
or any other ecclesiastical administration, unless they be in- 
vited. And the aforesaid Canon concerning Dioceses being 
observed, it is evident that the Synod of every Province will 
administer the affairs of that particular Province as was de- 
creed at Nica. But the Churches of Gop in heathen nations 
must be governed according to the custom which has prevailed 
among their forefathers. 


CANON III. 


The Bishop of Constantinople shall have the privilege of 
rank next after the Bishop of Rome ; because Constantinople 
is New Rome. 


142 CANONS 


KANQN A’ 


Tlep? Magiwov tov kvvKov, kal tie Kat’ abtov artagiag 
tie év Kwvortavtivovrése yevouévnc, @ote nte Tov Mdéi- 
wov énioxorov 1 yevéoOa, 7) elvat, pufTe TOdG Tap’ avToOd 
xeiporovnbévtac, év olwdATtoTe BabuG KAjpovs TavTwWY Kal 
Tov mept adtov, Kal TOY Tap’ abTod yevowévwy dkvpw- 
OévTwr. 


KANQN E’. 


Ilep? tov té6uov THY dvTiKdY, Kai Tove. &v ’AvTLoyEia 
dmede&deOa, Tove piav duodoyovvtag Ilatpdg nai Yiovd kal 
‘Ayiov IIvevwatoc OedTHTa, 


KANQN ¢7’. 


’Ererdy §=ToAAoL =Tiy eKKAnovaotiKRY ebrakgiav ovyxetv 
Kal dvatpétery BovdAduevor, iAéxOpwo Kal ovKodaytiKdc 
aitiac Tivac KaTa THY OikOvOWODYTWY Ta¢ EKKANoiacg Op- 
Ooddswv émickéTmwyv ovumAdaocovay, ovdév ETEpov 7 YXpai- 
vey tac TOY lepéwv vToAHWerc, Kal Tapayacg THY Eipnver- 
é6vtwv Aadv KataoKevdferv emiyepovvTec* TtovTov EveKev 
ipece TH Gayla ovvddm THY év Kwvotavtivovmdde ovv- 
dpapdvtwv Entokérwv, jun avegetdotw¢o mpooiecbar tTov¢ KaT- 
nyopovc, pndé Tmaow énitpémery Tag Katnyopiac ToveioBat 
Kata TOV oikovonobvTwy tag ExKAnoiac, unde py TMdvTa¢c 
dmokAeiew. AAW et pév tig oikelav Tiva pépyty, TovT’ 
Zoriv, lduwrikiv, éraydyo 7TH éemtoKdT@, wo TAEOVvEKTN- 
Gelc, 3) Gado te mapa 1d dikaov Tap’ avTod mTeTovbddc, 
énl tv towobiTwr KaTyyoplOv ph e&eTaleoBa, pte Tpdo- 
wrov Tov Katnyopov, mate TY Opynokeiav. Xpij yap rav7l 
tpém@, TéTeE avveldd¢ Tob émoKdToV EAEvBEpoY eivat, Kal 
Tov ddixeicBar Aéyovta, olag av y OpyoKeiac, THY dikaiwy 
rvyydverv, El d& éexkAnowaotiKdy ein TO émipepduevor 
tykAnua TO étvoxdrw, téte DoKysdcecbar xp TOY KaTIYO- 
potvTwyv Ta Tpdcwta: tva mpatov pév aipetiKoic pH esq 
Katnyopiac Kata TOV dpPoddtwy éenioKdmwY ITEP EKKAN- 
c1acTiKGY Tpayndtwr Troveiobat.  Alpetixodc dé A€youer, 
rove Te mdAa tic eKkKAnoiag amoKnpvxGévtac, Kal TovE 
weta Tata bd’ quay dvabeuatiobévtac: mpd dé TovTOLC, 


OF CONSTANTINOPLE. 143 


CANON IV. 


Concerning Maximus the Cynic and the disorder which 
has existed in Constantinople on his account, it is decreed 
that Maximus is not now and never was a Bishop ; that those 
who have been ordained by him are in no rank whatever of 
the Clergy ; and all which has been done by him, or concern- 
ing him, has been declared to be of no effect. 


CANON V. 


In regard to the book of the Western [Bishops], we receive 
those in Antioch also who confess the one Deity of Faruer, 
Son, and Hoty Guost. 


CANON VI. 


Forasmuch as many persons, wishing to confuse and over- 
turn the wholesome order of the Church, do contentiously and 
slanderously fabricate charges against the orthodox Bishops 
who have the administration of the Churches, intending 
nothing else than to stain the reputation of the Priests and 
raise up disturbances amongst the peaceful laity ; therefore 
it seemed right to the Holy Synod of Bishops assembled to- 
gether in Constantinople, not to admit accusers without ex- 
amination; and neither to allow all persons whatsoever to bring 
accusations against the rulers of the Church, nor, on the other 
hand, to exclude all. If then, any one shall bring a private 
complaint against the Bishop, that is, one relating to his own 
affairs, as, for example, that he has been defrauded, or other- 
wise unjustly treated by him, in such accusations no examina- 
tion shall be made, either of the person or of the religion of 
the accuser; for it is by all means necessary that the con- 
science of the Bishop should be free, and that he who says 
he has been wronged should meet with righteous judgment, 
of whatever faith he be. But if the charge alleged against the 
Bishop be that of some ecclesiastical offence, then it is neces- 
sary to regard the persons of the prosecutors ; that, in the 
first place, heretics may not be suffered to bring accusations 
touching Church affairs against orthodox Bishops. And by 
heretics we mean both those who were aforetime cast out and 
those whom we ourselves have since anathematized, and also 


144 CANONS 


kal Tod¢ THY TloTLY pév THY Lyth TpooToL.ovpévove OuodAo- 
yelv, amooyioavtag dé, Kal ayvtiovvdyovta¢g Toi¢ KavoviKoic 
juav émokdrotc, "“Emerta dé, Kal et tiveg tev and THe 
éxkAnotac émt aitiaig tol TpokaTeyvwouévor elev Kal amo- 
BeBAnuévor, 1} GkoLv@vytol, elte amd KAnpov, elite amd 
haikod tdywatoc, pds rovtocg éseivar Katnyopeivy éttoKd- 
mov, mplv av TO oikelov EyKAnUa TpPdTEpOY atOdvOWwVTAL. 
‘Opoiwe d& kat tov¢ bm Katnyopiay rpodaBovoav dvTac, 
uy) Tpdtepov eivat dextovc ei¢ émloKdTOV KaTNnyopiay, 7 
étépwv KAnpiKOv, Tpiv dv abwove éavtode Tév énaybévTwr 
avToic amodeisworv eykAnudtwv. Ei pév toe tivig pyre 
aipetiKol, pte akoLvV@VynTOL elev, ute KaTEyvwopuévol, 7 
mpokatnyopnusvor été Tlot TANUmeATwacl, A€youev dE ExeELY 
Tia éKxkAnovaoTLKhY KaTa TOU éETLOKOTOV KaTHyopiay, TOv- 
Tove Kehever 7 Gdyia ovvodoc, Tpatov pév Eni THY THe 
émapylac TadvTwY éeTLoKOTWY EvioTacBaL Tag KaTNyopiac, Kal 
én’ abtav tityyev Ta tykAjwata Tov év aitiaig Tiolv 
émioxdTrov* ef O& ovuBaln advvatioa Tov¢ ETTapyLWTac Tpd¢ 
Ol6pOworv TOV enidepomévwv eEyKAnudTwWY TO EttoKdTW, TOTE 
avtovc Tpoolévat peiGove ovvddw@, THY Tij¢ OLo“KHGEWC EkeEl- 
vnc émloKoTwY, vmép Tie aitiag TAavTNC OVvyKaAovpEVWwY * 
kal nm tmpdtepov éviotacbat tiv Katnyopiav, mpiv qh éby- 
ypddwc avtod¢ Tov toov advtoig énitysjoacfat Kivdv- 
vov, elmep &V TH TOY TpayudTwy eeTdoEL ovkopay- 
TovvTes TOY KaTNyOpOvpEvoy eETiokoTOV EAeyXOciev. Hi dé 
Tig KaTappovjoag TOY KaTa Ta TpodNnAwHEvta dedoyuevwr, 
ToAunoeev 7) Baotdtkacg évoydAeiv akoac, 1) KOO[WKOY apyov- 
Twv diKaoTHpLa, 7 olKkovmEriKTY ovvodoy TapdocELY, TavTaC 
atydoag Tove Tho AloLK}GEWS ETLOKOTOVC, TOY TOLOUTOY 
To Tmapdnav ei¢ Katnyopiay ju) elvar OeKTOv, we KabvBpi- 
oavta Tov¢ Kavovac, Kal THY EKKANHOLaoTLKnY AvUNVapEVoY 
evTasiav, 


KANQN Z/, 


Tove mpooriOeuévovc 7H dp0odokia, Kal TH pepidr THY 
owloutvv, ad aipetixdy, deyoueOa Kata THY vTOTETAY- 
wévny akodovdiay Kat ovvAiav. ’Aperavods wév, kat Ma- 
Kedoviavovc, Kal LaBBatvavodc, Kat Navatiavovc, rov¢ Aé- 
yovtacg éavtovs Kadapod¢ kai ’Apiotepods, Kat tov¢ Teooa- 


OF CONSTANTINOPLE. 145 


those professing to hold the true faith who have separated 
from our canonical Bishops, and set up conventicles in opposi- 
tion [to them]. Moreover, if there be any who have been 
conderhned for faults and cast out of the Church, or excom- 
municated, whether from the Clergy or the laity, neither shall 
it be lawful for these to bring an accusation against the Bishop, 
until they have cleared away the charge against themselves. 
In like manner, persons who are under previous accusations 
are not to be permitted to bring charges against a Bishop or 
any other Clergyman, until they shall have proved their own 
innocence of the accusation brought against them. But if 
any, being neither heretics, nor excommunicate, nor con- 
_ demned, nor under previous accusation for alleged faults, 
should declare that they have any ecclesiastical charge against 
a Bishop, the Holy Synod bids them first to lay their charges 
before all the Bishops of the Province, and before them to 
prove the accusations, whatsoever they may be, which they 
have brought against the Bishop. And if it should come to 
pass that the Provincials should be unable rightly to settle the 
charges brought against the Bishop, then the parties must be- 
take themselves to a greater Synod of the Bishops of that 
Diocese called together for this purpose ; and they shall not 
produce their allegations before they have proposed an equal 
penalty to be exacted from themselves, if, in the course of the 
examination, they shall be proved to have slandered the ac- 
cused Bishop. And if any one, despising what has been de- 
creed concerning these things, shall presume to annoy the 
ears of the Emperor, or the courts of temporal judges, or, 
dishonouring all the Bishops of his Province, shall dare to 
trouble an Gicumenical Synod, such a one shall by no means 
be admitted as an accuser; forasmuch as he has cast con- 
tempt upon the Canons, and brought reproach upon the order 
of the Church. 


CANON VIL. 


Those of the heretics who come over to orthodoxy, and 
the part of them that are saved, we receive according to the 
following customary order: Arians, and Macedonians, and 
Sabbatians, and Novatians, who call themselves Cathari or 
Aristeri, and Quarto-decimans or Tetradites, and Apollina- 


146 CANONS 


peokaidexatitac, eitovy Tetpaditac, kal *AmoAAvapiorac, 
dexoueOa diWdvtac ALBéAAoVe, Kal dvabeuatifovtac Tacav 
aipeov, i ppovovoarv, wc ppovet  dyia tod Oe0d Kado- 
Akh kat atrooToaALKy éKKkAnoia: Kal odpayisouévove, rot 
Xplowévove, Tp@Tov 7h dyiw pbpw, 76 TE péTwTOV, Kal Todc 
OpOarpodc, Kat tac pivac Kal 7d oTdpma, Kal Ta Ota‘ Kab 
oppayicovtes avtovc, Aéyowev* Spayic dwpecc IIvevparoc 
‘Aylov. Evbvousavods pévtot tov eic piav Katddvow Bar- 
TUgouevovc, Kat Movtaviotag todv¢ évtavOa. Aeyouévove pi- 
yac, Kal LaBeddavovc, rove vioratopiav didoKkovtac, Kab 
Etepd Tlva yadeTna ToLvovvTac, Kal Tac dAAac Tdoac aipe- 
ceig’ §(émevd ToAAoE iow évtavOa, pddiota of and Tic 
Tadatav yapacg bpywwpevor)* mavtag tov¢e dn’ aitév Gédor- 
Ta¢ mpootiBecOat tH dpOodokia, wo “EAAnvac dexbueba* Kal 
THY TpaTHY Tuépav tTrovovuev adbtods Xpiotiavode, THY dé 
devtépay KaTnyoupévovcs sita TH Tpity éeopKigowev adtodc, 
peta TOV éupvoay Tpitov Eic TO TPdOWTOY, Kal Ei¢ Ta WTA, Kal 
ObTW KaTHXOvMEV adTOVE, Kal TOLOdMEY Ypovicery Eic THY éExKAN- 
oiav, Kal dkpodobat THY ypaday, Kal TOTE avTOdS BarTisouer, 


OF CONSTANTINOPLE. 147 


rians, we receive, upon their giving a written renunciation and 
anathematizing every heresy which is not likeminded with the 
Holy, Catholic, and Apostolic Church of Gop. Thereupon, 
they are first sealed or anointed with the holy oil upon the 
forehead, the eyes, the nostrils, the mouth, and the ears ; and 
when we seal them, we say, ‘The Seal of the gift of the 
Hoty Guost.” Eunomians, who are baptized with only one 
immersion, and Montanists, who are here called Phrygians, 
and Sabellians, who teach the identity of Faraer and Son, and 
do sundry other mischievous things, and [the partisans of] 
all other heresies—for there are many such here, particularly 
among those who come from the country of the Galatians :— 
all these, when they desire to come over to orthodoxy, we 
receive as heathen. The first day we make them Christians ; 
the second, Catechumens ; on the third, we exorcise them by 
blowing thrice in their face and ears ; and then we instruct 
them and oblige them to spend some time in the Church, and 
to hear the Scriptures ; and then we baptize them. 





THIRD GENERAL COUNCIL. 





Pope oy S. 


CANONES 


CONCILIIT EPHESINI GENERALIS. 


A. D. 431. 





Epistola Synodica. 


‘H ayia kat oixovperixn ovvodoc 7 év ’Edéow ovyKxpotnbeioa 
éx Oeoriowatoc THY EvoeBEOTaTWY BactAéwv (Impp. Theodosii et 
Valentiniani), t0i¢ Ka@’ Exdotny evapyiay Te Kai TOALY, ETLOKO- 
Tole, TpEoBvTEpolc, OlakOvolc, Kal TaVTL TH Aa. 

LvvaxGévtwv Hudv Kata 76 evoeBEc ypdupa év TH ’Edeciwy 
untpoToAel, anéoTHody TLvEc && HaY, OvTEC TOV apLOuoY TpLd- 
KOVTA juKp@ Tpoc, eEapyov TIC éavT@v atootaciacg éoynKdteEc 
Tov tie ’Avtioyéwy étiokoTov “Iwdvynv: wv Kal Ta dvéuaTta 
got TavTa. padto¢ ovto¢ “lwdvyng 6 ’Avtioyetacg tHe Supiac, 
kat “lwdvvnc AapaocKov, ’AAgsavdpoc ’Attapeiac, ’AAéEavdpoc 
‘TeparréAewc, “Ipéptoc Nekoundetac, &pittAdc "Hpakdeiac, ‘EAAd- 
dtoc Tapoov, Magimives “AvacdpBov, Oe6dwpo¢ Mapktavovrdiewe, 
Ilétpo¢ Tpaiavovr6isewc, TavAocg ’Euionc, ToAvypévio¢g ‘Hpa- 
KAelwt@v TéAEwC, EVOvpioc Tvdvwrv, Medétioc Neokatoapeiac, 
Beodwpntoc Kipov, ’Atpiyytoc Kadynddvoc, Maxkdpiocg Aaodt- 
kelac THO peydanc, Za@ovce ’EKoBovvtoc, Ladovortiog Kwpvxov 
KiArkiac, ‘Hoixyiog KaoraBddane KeAckiac, Ovadevtivog Movtdo- 
BAdknc, Evotd6to¢ Tapvacov, Piditroc SeodootavGy, Aarviqa 
te, Kal Aeévavoc, "lovAravoc te, Kal KvptAdoc, ’OAtpmt6¢ Te, Kal 
Avoyévnc, TloAic, Oeopdvyg PiAadeddeiac, Tpaiavocg Avyotorne, 
AvpndAoc EipnvovmdAewc, Movaaiog ’Apddov, ‘EAAdoto¢g Ttode- 
watdog* of TLvEg Tic KKANOLAOTLKIS KoLvWviag UndEemiay ExoVTEC 
GOELaV WC “BE avOevrtiac lepatikic, el¢ 76 divacbai tLvac Ex Tav- 
tne BAdnTELy 7 WpEAEiv, dia TO Kai TLVag Ev adtoic elvat KaOy- 
pnuévove, Tpo TadvTwy pév ta Neortopiov kat ta Kedeoriov dpo- 
viata émidepowevor capéotata anede(yOnoar, ék Tov un EAEBaL 
ueQ’ judv Neotopiov Katarndicacba* ov¢ tivac doypwate KoLv@ 
7 dyia ovvodoc taong wey éexkAnoactiKig Kotvwviag addotpiove 
érroinoe, Tacav d& avTav évépyevav lepatiKiy Treptetae, du i¢ 0v- 
vavre BAdnrey 7) Mpedsiv Tivac, 


CANONS OF EPHESUS. 





Encyclical Letter of the Synod. 


The Holy and Cicumenical Synod, gathered together in 
Ephesus by the decree of our most religious Emperors, to the 
Bishops, Presbyters, Deacons, and all the people in every 
Province and City : 


When we had assembled, according to the religious decree 
[of the Emperors], in the Metropolis of Ephesus, certain per- 
sons, a little more than thirty in number, withdrew from 
amongst us, having for the leader of their schism John, Bishop 
of Antioch. Their names are as follows: first, the said John 
of Antioch in Syria, John 6f Damascus, Alexander of Apamea, 
Alexander of Hierapolis, Himerius of Nicomedia, Fritilas of 
Heraclea, Helladius of Tarsus, Maximin of Anazarbus, Theo- 
dore of Marcianopolis, Peter of Trajanopolis, Paul of Emissa, 
Polychronius of Heracleopolis, Euthyrius of Tyana, Meletius 
of Neocesarea, Theodoret of Cyrus, Apringius of Chalcedon, 
Macarius of Laodicea Magna, Zosys of Esbus, Sallust of 
Corycus in Cilicia, Hesychius of Castabala in Cilicia, Valentine 
of Mutloblaca, Eustathius of Parnassus, Philip of Theodosia, 
and Daniel, and Dexianus, and Julian, and Cyril, and Olym- 
pius, and Diogenes, Polius, Theophanes of Philadelphia, 
Trajan of Augusta, Aurelius of Irenopolis, Myszeus of Aradus, 
Helladius of Ptolemais. These men, having no privilege of 
ecclesiastical communion on the ground of a priestly author- 
ity, by which they could injure or benefit any persons ; since 
some of them had already been deposed; and since, from 
their refusing to join in our decree against Nestorius, it 
was manifestly evident to all men that they were all promot- 
ing the opinions of Nestorius and Celestius ; the Holy Synod, 
by one common decree, deposed them from all ecclesiastical 
communion, and deprived them of all their priestly power by 
which they might injure or profit any persons. 


152 CANONS 


KANQN A’, 


‘Erecdn exypyv Kai tovc drodepbévtag Tig dyiag ovvoddov, 

. ‘4 s 7 nn Ld 4 ; pas n > 
kai peivavtag KaTa xYWpav 7} TOALY, Old TLva aiTiaV, 7) EK- 

> “ ‘ X > ~ bs 2 9 ~ 

KANOLAOTLKHY, 7) OwWUaTLKTVY, [2 ayvojoat Ta év alt) TETUTTO- 
wéva, yvupicouer tH duetépa dylotntt Kai aya7y, Ore ep, 
” n+ ~ 9 , > s ~ t , 
el TLC PNTpOTOAITHG Tio emapyiac, aTooTaTHOAG TiC aylacg Kal 
OiKOVPLEVLKIGC OvvddOVv, TpocebETO TH Ti¢ aTooTaCiacg oVvEdpi, 
” \ ~ Ma “ \ / bd 4 “ 
q] eta TOTO TpooTEBein, 7) Ta KedAeotiov éeppovnoev, 7 ppo- 
vyoel, ovTOC KaTa THY THe erapyiag emloKdTWY dvaTpaT- 
tecdai tte ovdaums dvvaTat, Ta0nNG EKKANOLAOTLKC KOLVWViag 
évtevbev 70n bd Tij¢ ovvddov &KBEBAnuévoc, . Kai advEevépynTtos 
brapywrv, "AAAd Kai avtoig Toic Tij¢ énapyiac émtoKxoroLc, 
kai Tog Trépis puntpoTroAitaic, Toi¢ Ta THC dpOHodokiacg ppovoi= 
o.v, UToKEioETaL Eic TO TaVTH Kai Tov BaBuod Tig émLoKOTIC 
EK BANOAVaL. 


KANON B’, 


Ei dé tivec trrapyidtar éerioxoro: aredeipOnoay Ttij¢ aytac 
ovvoedov, Kal TH atooTtacia tpoceTéOnoay, 7 TpooTeOjvat TreEL- 
pabciev, 7) Kai broypapavtes 7H Neoropiov Kaaipéoe, érra- 
Avvdpounoav mpd¢ TO Tij¢ atooTaciac ovvédplov* TOvTOUCG TaYTH 

‘\ / ~ ( Ry: / ’ s, As ~ 4 
kata TO ddgav TH dyia ovvddw aAdotpiov¢e Eivat Tio lepwod- 
vnc, Kai TOU BaOwow eExrrinrety. 


KANQN I, 


Ei dé tiveg [Kat] tév év Exdoty TOAEL, 7) YOpA KANpLKOY, 
bro Neotopiov, kai tOv odv abT@ dvTwY, Tig tepwovvng éKxw= 
ALOnoav did TO 6pOGo dpoveiv, edixarwoapyev Kal TovTOVE TOV 
idtov drroAaBeiv Babudv.  Kowdc d& tove tH dp00d0gw Kai 
oikovpeviKnh ovvedw ovudpovodytac KAnptKodc, KeAevowev TOTS 
arootaTHoao.y, 7} aprotapévorc émondrrorc, und’ bAwe bTroKEioOat, 
Kata wndéva zporrov. 


KANON A’. 


Ei d6€ tevec drrootatjoaev THY KAnpLKOY, Kal TOAUHOaLEY 
7) Kar’ idiav 7) dnuosia, ta Neotopiov, 7) Ta Kedeotiov dpovij- 
oa, Kal TovTov¢e elvar KaOypnuévouc, tnd THE dyiag avvodov 
dedtKaiwrat, 


OF EPHESUS. 153 


CANON I. 


Whereas it is needful that they who were detained from 
the Holy Synod and remained in their own district or City, 
for any reason, ecclesiastical or personal, should not be igno- 
rant of the matters which were therein decreed; we, therefore, 
notify your holiness and love that, if any Metropolitan of a 
Province, forsaking the Holy and Cicumenical Synod, has 
joined the assembly of the schismatics, or shall join the same 
hereafter ; or, if he has adopted, or shall hereafter adopt, the 
doctrines of Celestius, he has no power in any way to do any- 
thing in opposition to the Bishops of the Province, since he is 
already deprived by the Holy Synod, and cast out of all eccle- 
siastical communion ; but he shall himself be subject in all 
things to the Bishops of the Province and neighbouring or- 
thodox Metropolitans, and shall be degraded from his epis- 
copal rank. 


CANON I. 


If any provincial Bishops have forsaken the Holy Synod 
and joined, or attempted to join, the schism; or if, after sub- 
scribing the deposition of Nestorius, they have backslidden 
into the schismatical assembly ; these men, according to the 
decree of the Holy Synod, are to be deposed from the Priest- 
hood and degraded from their rank. 


CANON III. 


If any of the Clergy in any district or City have been in- 
hibited by Nestorius or his followers from the exercise of the 
Priesthood, on account of orthodoxy, we have declared it just 
that these should be restored to their proper rank. And we 
utterly forbid all the Clergy who adhere to the Orthodox and 
Cicumenical Synod in any way to submit to the Bishops who 
have separated or shall hereafter separate. 


CANON IV. 


If any of the Clergy should fall away, and publicly or 
privately presume to maintain the doctrines of Nestorius or 
Celestius, it is declared just by the Holy Synod that these 
also should be deposed. 


154 CANONS 


KANQN E’, 


"Ooot d@ Eni atomoLg mpageou KateKpiOnoay bd Tie dyiac 
cvvodov, 7} UTS THY OlKEiwy ETLIKOTWY, Kai TOVTOLG GkKavovidTwE, 
kaTa THY év aTaclty adLadopiay avtov, 6 Neordptoc, Kai of Ta 

= ~ ) ~ (raed s ” ns 
@dTov dpovovvtec, aTrodovvat éreipadOnoay, 7) TEipabeiev KoLVW= 

/ “ L \ “4 / ey, s 4 > . Le ~ 
viav, 1) Badwov, avaedntore eivat, Kat wévery ovdEY HTTOV KaDj= 
pnuévovg édikatwoaper, 


KANGIN i 


‘Opoiwe d& Kai Ei TLVvEC BovAnOEiev, Ta TrEpi ExdoTOV TETpayLéeva 
év TH ayia ovvddw, Th év ’Epéow, oiwdimote TpoT® Tapa- 
aadeverv, 1) ayia ovvodo¢ wplioev, el pév érioxomor Elev, 7} 
KAnpltKol, TOU oikeiov TavTeA@c aToTintey BaOuod* el de 

35 < ; s e , 

Aaikoi, dkotvwrvytove brapyety, 





Atadahia ti¢ abtig dyiac ovvdédov, éxpwvnbeioa peta TO 
avayvwoOjvar THY éExOEoLy THY TpLaKOodiwy OéKa Kai 6KT@ ayiwV 
kal pakapiwv Tatépwv, tov év Nikaia, kat ro dvoceBic odp- 
Bodov 76 vd OE0dapov tov Mowoveotiag tAacbév, Kai bd 
Xapioiov mpsoBvrépov PiAadeagiacg éridobév TH abt Kata "Ede- 
gov ayia ovvddw. 


KANQN Z), 


Tovtwy dvayvwobévtwy, wpioev 1 dyia ovvodoc, éré- 
pav riot ndevi ékeivar mpopéperv, ifyovv ovyypapev 7) 
ovyTlOéval, Tapa tiv dpioeicay Tapa THY dyiwy Ilaré- 
pov, Tav év TH Nikaéwy ovvaybévtwv node, ovv ‘Ayiw 
Tvevparte. 

Tove d& tToAuautac 7) ovyTibéva Tiotiy érépav, iyovv Tpo- 
Komicey, i) Tpopéperv tolcg Oédovowy éErrorpéery eic Emlyvwowy THC 
adnbeiac, 7) && “EAAnviopuod, 7) && “lovdaispod, ijyovv && aiptoewc 
oiaadntotoby* tobTouc, ei wiv elev ettiokorrot 7) KAnpLKol, GAAO- 
tpiou¢e sivat Tove émLaKOTOVE THE ETLOKOTAC, Kal TODS KANpLKOvE 
TOU KAnjpov* Ei O& Aaikoi elev, dvabeuaTicecbaL, 


Kara tov icov dé tpérov, ei pwpabeiév tives, cite émioKkoroL, 
elte KAnpikol, eite Aaikol, 7) ppovodvtec, 7) SuddoKovtTes Ta EV 
Th T™poxowobeian éxOéoe Tapa Xaptoiov tov mpeoBvtépov, 


OF EPHESUS. 155 


CANON V. 


If any have been condemned for evil practices by the 
Holy Synod, or by their own Bishops ; and if, with his usual 
arrogance, Nestorius (or his followers) has attempted, or 
shall hereafter attempt, uncanonically to restore such per- 
sons to communion and to their former rank, we have de- 
clared that they shall not be profited thereby, but shall re- 
main deposed nevertheless. 


CANON VI. 


Likewise, if any should in any way attempt to set aside 
the orders in each case made by the Holy Synod at Ephesus, 
the Holy Synod decrees that, if they be Bishops or Clergymen, 
they shall absolutely forfeit their rank ; and, if laymen, that 
they shall be excommunicated. 


The Decree of the same Holy Synod, pronounced after 
hearing the Exposition [of the Faith| by the Three Hundred 
and Highteen holy and blessed Fathers in the city of Nica, 
and the impious Formula composed by Theodore of Mopsuestia, 
and given to the same Holy Synod at Ephesus by the Pres- 
byter Charisius, of Philadelphia : 


CANON VII. 


These things having been read, the Holy Synod decrees 
that it is unlawful for any man to bring forward, or to write, 
or to compose a different Faith than that established by the 
holy and blessed Fathers assembled, with the Hoty Guosrt, in 
Niceea. 

But those who shall dare to compose a different Faith, or 
to produce or offer [any other] to persons desiring to turn to 
the acknowledgment of the truth, whether from Heathenism 
or from Judaism, or from any heresy whatsoever, shall be de- 
posed, if they be Bishops or Clergymen; Bishops from the 
Episcopate and Clergymen from the Clergy ; and if they be 
laymen, they shall be anathematized. 

And in like manner, if any, whether Bishops, Clergymen, 
or laymen, should be discovered to hold or teach the doctrines 
contained in the Exposition produced by the Presbyter Chari- 


156 CANONS 


mept THe évavOpwryjcewc Tod movoyevoic Yiow tov eo, 
Hyovv Tad jwapa Kai dlteotpaypéva tod Neotopiov doypara, 
@ Kai OTOTETAKTAL, UVTOKEIOOWOaY TH aTOpdoEL TiC dyiacg Tav- 
TNC Kal OiKOVMEVLKTG ovvddov* Wate OnAovoTL, TOV piv éEri- 
okoTov, ataddAotpiovobar tic émuoKoTc, Kal elvat KaOypn- 
pévov' Tov O& KAnNpLKOY, Guoiwc ExTinTELY TOD KApov* el 
d: Aaikd¢g tug Ein, Kal ovTOG dvaBeuaTicécOw, Kaa TpoEipnTat. 


Vijdoc tij¢ avti¢ ayiag ovvddov, éxpwrvnbetoa Ex Tmpocedrci= 
cewe yevouévnc adTh Tapa TOV Kutpiwy éniok6Twr : 


KANON H’. 


IIpdypa Tapa tovco ékKxAnotactixove Oeomove Kal Tove 
kavovac TOV dylwy ’ATOOTOAWY KaLVoTOMOvMEVOY, Kal THC TaV- 
twv bAevOepiac dntouevov, mpooryyeAev 6 OeopiAgoratoc 
ovvetioxotoc “Pnyivoc, Kai ot ovv avTd OeoptAéotata éni- 
oxorar THe Kumpiwy énapyiac, Zyvwv Kai Evayptoc: “Oder, 
éreidi) Ta KoLVa TON jueilovoc deitat Tic OBeparetac, wo Kai 
weigova tiv BAGBnY dépovta, Kai wddtota ei pnde BOG ap- 
yaiov trapnkoAovOnoev, Hote TOV ériokoTov Tic ’AVTLOYéWY TO- 
Aewe tac év Kirpw troveteOac yeipotoviac, Kaba dia THY ALBEAAWY 
kal TOV oikeiwv dwvdv edidakav of ebAaBéatator avdpEc, of THY 
mpoaodov TH ayia avvddm Tonoduevor, ELovor TH avennpeacTov 
kal aBiaorov of TOY dyiwy éeKKAnowy, TOY KaTa THY 
Kinpoyv, mpoeotatec, Kata todo Kkavovac tv dolwv Taté- 
pov, Kai THY dpyaiav ovviDeay, du’ éavtTdy Ta¢ KEpoto= 
viac TOV evAaBeoTtaTwv éemtoKoTTWY TroLovuevot* TO dé avTd 
kai él TOY dAAwy dLotKqoEwY, Kal TOY dravTayod étap- 
yLOv TrapapvAayOjoetar’ wate pndéva THY OeopiAcotaTwv 
émokonwy érapyiav étépav, ovk ovoav dvwbev Kai && apxi¢ 
ord THY abtod, i} yoy TH&v mpd avTov yeEipa katadayBa- 
vev' GAA’ ei Kai tic KaTéAaBe, Kai dd’ EavToV TET OiNTAL, 
Biacduevoc, tavtny anodidova: va pn Tov Tlatépwr ol 
kavovec TapaBalvwrtat, unde tv lepovpylac mpooyjuate, &&ov- 
ciac Tipo KooWKAC TapecodvnTa, Unde AdOwpev THY EdEv- 
Oepiav Kata juKpdv amodAgoarvtec, iv iuiv éedwpyoato TH 


OF EPHESUS. 157 


sius concerning the Incarnation of the Only-Begotten Son of 
Gop, or the abominable and profane doctrines of Nestorius, 
which have been condemned ; they shall be subjected to the 
sentence of this Holy and Gicumenical Synod. So that, if it 
be a Bishop, he shall be removed from his Bishopric and de- 
eraded from his rank ; if it be a Clergyman, he shall likewise 
forfeit his rank ; and if it be a layman, he shall be anathem- 


atized, as has been aforesaid. 


The Judgment of the same Holy Synod, pronounced on 
the petition presented to it by the Bishops of Cyprus : 


CANON VII. 


Our brother, Bishop Rheginus, the beloved of Gop, and 
the beloved of Gop the Bishops with him, Zeno and Evagrius, 
of the Province of Cyprus, have reported to us an innovation 
which has been introduced contrary to the constitutions of 
the Church and the Canons of the Holy Apostles, and which 
touches the liberties of all. Wherefore, since injuries affect- 
ing all require the more attention, as they cause the greater 
damage, and particularly when they are transgressions of an 
ancient custom ; and since those excellent men, who have pe- 
titioned the Synod, have told us in writing and by word of 
mouth that the Bishop of Antioch has in this way held ordina- 
tions in Cyprus ; therefore [we declare that] the Rulers of the 
Church in Cyprus shall enjoy without dispute or injury, ac- 
cording to ancient custom and the Canons of the blessed 
Fathers, the right of performing for themselves the ordination 
of their excellent Bishops. The same rule shall be observed 
in the other Dioceses and Provinces everywhere, so that none 
of the most religious Bishops shall assume control of any 
Province which has not heretofore, from the very beginning, 
been under his own hand or that of his predecessors. But if 
any one has violently taken and subjected [a Province], he 
shall give it up ; so that the Canons of the Fathers may not 
be transgressed; nor the vanities of worldly honour be brought 
in under pretext of Sacred Office ; nor we lose, little by little, 


158 CANONS 


idiw aipatte 6 Kiptog auav *Inoote Xpiotdic, 6 mavtTwv av- 
Opditwv éEdevbepwrye. | 
"Kdoge toivuy th dyia [tavTy] Kai dikovueriKy ovvdda, 
owcecbat Exdory énapyia Kabapa kai aBiaota Ta aith Tpo- 
oovTa Oikaa && apyn¢ Kai dvwlev, Kata TO TaAQL KpaTH- 
dav &oc, ddetav éxovtoc éxdotov pntpoTtoAitov Ta toa THY 
TETpayLEVWY TpdG TO oikEiov Gopadéc ExAaBeiv, Ei dé Tic 
uaxouevov TUTOY TOIC VviY WplLouévoLg mMpoKOLiooL, dKuUpOV 
TovTo eivat soke TH ayia Tdoy Kal oikovpEeriKy ovvddd. 


OF EPHESUS. 159 


and at length forget, the liberty which Our Lorp Jusus Cunisz, 

the Deliverer of all men, hath given us by His own Blood. 
‘ Wherefore, this Holy and Gicumenical Synod has decreed 
that in every Province the rights which heretofore, from the 
beginning, have belonged to it, shall be preserved to it, ac- 
cording to the old prevailing custom, unchanged and un- 
injured : every Metropolitan having permission to take, for 
his own security, a copy of these acts. And if any one shall 
bring forward a rule contrary to what is here determined 
this Holy and Gicumenical Synod unanimously decrees that it 
shall be of no effect. 


ee OO. A 


THS ’AYTHS ‘ATIAZ KAI ’OIKOYMENIKHS TPITHS ZYNOAOY, 
TIPOS THN ’EN IIAM@YAIAI’EYATH SYNOAON, IIEP! ’EYZTAOIOY, 
TOY TENOMENOY ’AYTQN MHTPOIIOAITOY. 


Meta Bovdatic mdvta Tole, tio Oeonvevotov AEyovonc 
ypadic, xpn Oy) padtora tovg tspdoOat AaxovTag peta 
ndonc akpiBeiac Thy &p draco Toi¢ TpaKTéoLg ToLvEeloOaL 
Oudoxeyiv. AraBiodv yap ovtwo éBéAovowv, ev Kad@ TiC 
éAnidoc KeioOai te Ta Kat’ avtovc, Kai olov & otvpiac 
év toic Kat’ evyny arodépecOar ovuBaiver: Kat Todd 6 
ye eikdc 6 Adyoc eye. AAA’ oidev, e060’ Ore, Opimeta 
kal ddopntoc AvTH, KatacKi paca vov, KatafoAdoai TE 
devvac avtov, Kat Tie THY dedvTwWY adToKouioat Onpac, 
dvaneioai te TO mEpvKd¢c adLKEiv, WC TL TAY dYHOLpdpwY 
idciv. Towovréy te meTvov0dTa TebedueOa TOV evdAaBéorta- 
Tov, Kal OeoceBéotatov érioxorov Evord@uov, Keyerpo- 
TovnTa piv yap, w¢ peuaptipytal, Kavovkdc* TeboprBnwé- 
voc d& w&¢ nol, Tapd TLvwY, Kal adoKiTOLG TEpLOTaoEOLY 
tuBeBnnac, elta &k TOAATC ayav anpayywootvng amelpnKws 
thy avtiotacy tov éenevnveywévwv aitd dpovtidwr, Kat- 
mep dtakpovecOar tac Tapa Tov éripvomévwv avT@ dvodn- 
wiag duvdpevoc, Tapaithoewc, obK touev OTWC, TpOdEKOULOE 
BiBAiov. "Eder yap, w¢ anak éyKeyeptopéevov lepatexny 
ppovrida, tabtne eyecOar pet’ evipwortiag mvevpaTiKic, Kat 
olov dvrarodtecOat toic Tévoic, Kal idpdra tov EupuoOov 
eOchovtt dbrrousivat, "Ererdy 08 dmag ddtyépwo éxovTa 


mapédeiéev éavtov, TovTo nabav & anpayyoovyvygs pwaddor, 


Pee) ST LE 


OF THE HOLY AND CG2CUMENICAL THIRD COUNCIL TO THE 
ILLUSTRIOUS COUNCIL IN PAMPHYLIA RESPECTING EU- 
STATHIUS WHO HAD BEEN THEIR METROPOLITAN. 


Forasmuch as the divinely inspired Scripture says, “Do 
all things with advice,” it is especially their duty who have 
had the priestly ministry allotted to them to examine with all 
diligence whatever matters are to be transacted. For to 
those who will so spend their lives, it comes to pass both that 
they are established in {the enjoyment of] an honest hope con- 
cerning what belongs to them, and that they are borne along, 
as by a favouring breeze, in things that they desire : so that, 
in truth, the saying [of the Scripture] has much reason [to 
commend it]. But there are times when bitter and intoler- 
able grief swoops down upon the mind, and has the effect of 
cruelly beclouding it, so as to carry it away from the pursuit 
of what is needful, and persuade it to consider that to be of 
service which is in its [very] nature mischievous. Something 
of this kind we have seen endured by that most excellent 
and most religious Bishop Eustathius. For it is in evidence 
that he has been ordained canonically ; but having been 
much disturbed, as he declares, by certain parties, and having 
entered upon circumstances he had not foreseen, therefore, 
though fully able to repel the slanders of his persecutors, he 
nevertheless, through an extraordinary inexperience of affairs, 
declined to battle with the difficulties which beset him, and in 
some way that we know not set forth an act of resignation. 
Yet it behoved him, when he had been once entrusted with 
the priestly care, to cling to it with spiritual energy, and, 
as it were, to strip himself to strive against the troubles 
and gladly to endure the sweat for which he had bargained. 
But inasmuch as he proved himself to be deficient in prac- 
tical capacity, having met with this misfortune rather from 


162 EPISTLE TO THE COUNCIL 


7 Okvov kal pabvuiac, KexeipoTévnkev avayKaiwc 7 bpe- 
Tépa GBeooéBera Tov evAaBéotatov Kat OeoceBéotatov ddEd- 
pov quav Kal ovverioxorov Oeddwpov, dpovtioivta Tie éek- 
kAnoiag: ov yap jv akdAovdov ynpevberv adbtiv, Kal én 
atdrov diya diatedciv tot Lwtipoc Ta Toiwva, ’Emedy 
Bé mpoonAbe KAaiwy, ob TEpt The mbAewc, obdEe THE EK- 
KAnoiag tAoverk@v TH pvnuovevOévte OeooeBeoraTw émt- 
oxdTm@ Oeodwpw, eaiTdv dé Téwo THY Tov éntoKdrrov 
TULnY, Kal KAqoLY, ovrvnAyjoauev Gnavteg TH TpeoBbTy, 
kal Koltvov sivat Aoyloduevor TO avtov OdKpvov, éored- 
dojev pabetv, ei KaOaipeoty Evvouov browevévnkev 6 pynuo- 
vevOeic, 1 yoov énéi tier tdév aténwv éAnAeyntac rapd 
TIVWY KaTAadAvapnodv7wy aitov Tic broAjpewc. Kal d7 
éudbouev metpayGar pév toovtov ovdév, yevéoOar dé paA- 
Aov TO pvnwovevOévte. avtl éeykAnwatoc THY Tapaltnoty. 
"Obev ovd& 7TH tuetépa OeooeBeia eweupducOa, yetpotovn- 
adoy dedvtwo sig tov avtovd Tétoy Tov pvnwovevdévTa 
evAaBéotatov éniokorov Oeddwpov. Ered d& tH dmpay- 
pootvy tov avdpo¢ ov oddpa gidAoverkeiv adKkdAovOov, édet 
d& uadAdAov édefjoar mpeoBitny, ew Kal TOAEwo Tie évey- 
kovong avTov, Kal Tatp@wy évdiaitnudtwy év jpaKkpoic 
obTwW yeyovéta xpdvotc, edikardoauev, Kat wpicapev, diva 
mdéon¢ avttAoyiac, éxyetvy abtoyv TO TE Tice émloKoTAc dSvoua, 
Kal THY Tiny, Kal THY KoLvwriay, OtdTW pév ToL, WoTE 
un xelporovety adTov, pte pyv exKAnoiav KatadAaBdvra 
lepoupysiv && idiag avOevtiag: ddd’ 7 dpa ovpTapadau- 
Bavouevoy, eitovy émitperouevov, el Tivol, Tapa dded- 
pov, Kal ovvertoKoTOv, Kata OLdbeotv, Kal aydrny THY év 
Xp.ore. Ei dé tt Bovdevonobe xypnototepovy én’ aita 
i viv, q Eig TO peTa TavTa, adpéoeL Kal TOvTO TH ayia 


ovvedw, 


CRAP awn Y DLA. 163 


inexperience than from cowardice and sloth, your holiness 
has of necessity ordained our most excellent and most reli- 
gious brother and fellow-Bishop, Theodore, as the overseer 
of the Church ; for it was not reasonable that it should re- 
main in widowhood, and that the Saviour’s sheep should pass 
their time without a shepherd. But when he came to us 
weeping, not contending with the aforenamed most religious 
Bishop Theodore for his See or Church, but in the meantime 
seeking only for his rank and title as a Bishop, we all suffered 
with the old man in his grief, and considering his weeping 
as our own, we hastened to discover whether the aforenamed 
[Eustathius] had been subjected to a legal deposition, or 
whether, forsooth, he had been convicted on any of the ab- 
surd charges alleged by certain parties who had poured forth 
idle gossip against his reputation. And indeed we learned 
that nothing of such a kind had taken place, but rather that 
his resignation had been counted against the said Eustathius 
instead of a [regular] indictment. Wherefore, we did by no 
means blame your holiness for being compelled to ordain into 
his place the aforenamed most excellent Bishop Theodore, 
But forasmuch as it was not seemly to contend much against 
the unpractical character of the man, while it was rather ne- 
cessary to have pity on the elder who, at so advanced an age, 
was now so far away from the city which had given him birth, 
and from the dwelling-places of his fathers, we have judi- 
cially pronounced and decreed without any opposition, that 
he shall have both the name, and the rank, and the Communion 
of the Episcopate. On this condition, however, only, that he 
shall not ordain, and that he shall not take and minister to a 
Church of his own individual authority ; but that [he shall do 
so only] if taken as an assistant, or when appointed, if it 
should so chance, by a brother and fellow-Bishop, in accord- 
ance with the ordinance and the love which is in Curist. If, 
however, ye shall determine anything more favourable towards 
him either now or hereafter, this also will be pleasing to the 
Holy Synod. 









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; ia rah tay RUE Aik sent uj Pin ay iT Pas oe?! ae Tor Siig nike 1M “Rea 

nin PO igh Men ie y Raa 
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rs hae ae 






id We ae a oe 
oan ae apn ti 


FOURTH GENERAL COUNCIL. 


CH AWGE DON. 


DEE ND e = Ff ip ne 


APUD CONCILIUM 


CHALCED ONIU Me. 





'H 'ATIA kai peyaAn kai oikovuerikn ovvodoc, ) Kata OE0d 
yap Kai OoTiopa THY EevoeBEeoTaTwWY Kai PtAoypioTwY TudV 
Baothewv Mapktavod Kai Ovadevtiavod Avyovotwr, ovvaybeioa 
tv TH Kadyndovewy, pntpoTodAe ti¢ Bibuvev érapyiac, év TO 
waptupiw tie ayiac Kai KaAdtvikov paptvpoc Evonuiac, opioe 
Ta UTMOTETAYMEVA, 

‘O KYPIOS judv Kai owrijp "Inoovc Xpioté¢g tij¢ miotewe 
THY yveow Ttoi¢ pabntaic BEeBadyv, Edn: ipnyny tiv suv 
adinue buiv, sipjynv tiv eujy didwue tuiv > woTe undéva Tpd¢ 
Tov TAnoiov dtapwreiv év Toig doywaot Tio EevoeBEiac, GAX’ 
érionc dmaot TO THC aAnOeiacg EridEixvvobat KHpvypa, ’EteL07) 
d& ov TmaveTar dia TOY EavTOD Cilaviwy 6 TovNpdc Toic THC 
evoeBeiac ETmimvouEvog oTépwacl, Kai TL KaLVOV KaTa THC aAn- 
Geiac édervpioxwy asi, dia TovTO ovvAOwc 6 AeoToTHG Tpovood- 
uevoc TOD avOpwrivov yévovc, Tov evoeBi TODTOY Kai TLOTOTA- 
Tov mpoc CHAov avéotnoe Bactdéa, Kal Tove anTavTayH TiC 
iepwotvnc mpdc¢ éavtov apynyove ovvEeKddecev* ote, TIC 
yapitoc TOD TavTwY av deondtov Xpiotod éevepyovonc, 
maoav piv Tov wevdove THY TOV Xplotod TpoBaTtwy arTrocEi- 
cacbat Avunv, toi¢ d& Tie dAnBeiac adtHY KaTaTLaivery BAa- 
oTjuacv, “O dn Kai TreTOLnKauEV, KOLY WIdwW Ta TIC TAaYAC 
atehaoavtec Obywata, THY d& atAavi THY Tlatépwv avavew- 
OaUEVOL TLOTLY, TO THY Tplakooiwy deKaoKT@® ovpuBoAoV ToiC 
maou Kypvgavtec, Kai we oikeiovg Tod¢ TOdTO TO avYOELA TIC 
evoeBeiac degauévove Tatépac éermvypawdawevor.  Oltep eioiv ob 
peta Tadta &v TH pweydAy KwvotavtivovTéAa ovverbovrec pv' 
Kal avtol THY avTHy emtodpaytoduevor TiotLv, ‘Opicowev Toi- 


THE DEFINITION OF FAITH, 


AGREED UPON AT THE COUNCIL 


Oia te AC Bi O) INF 





The Holy, Great, and Cicumenical Synod, assembled, by 
the grace of Gop and the command of our most Christian and 
religious Emperors, Marcian and Valentine, at Chalcedon, the 
Metropolis of the Bithynian Province, in the Martyry of the 
holy and victorious Martyr Euphemia, has decreed as fol- 
lows : 

Our Lorp Jesus Curist, when strengthening the know- 
ledge of the Faith in his disciples, to the end that no one 
might disagree with his neighbour concerning the doctrines 
of the Faith, and that the proclamation of the Truth might be 
set forth equally to all men, said, “ My peace I leave with you, 
my peace I give unto you.” But, since the evil one does not 
desist from sowing tares among the seeds of godliness, but 
ever invents some new device against the Truth; therefore the 
Lorp, providing, as he ever does, for the human race, has 
raised up this pious, faithful, and zealous Sovereign, and has 
called together unto him from all parts the Chief Rulers of 
the Priesthood ; so that, the grace of Curistr our common 
Lorp inspiring us, we may cast off every plague of falsehood 
from the sheep of Curist, and feed them with the tender 
leaves of truth. And this have we done with one unanimous 
consent, driving away erroneous doctrines and renewing the un- 
erring Faith of the Fathers, publishing to all men the Formula 
of the Three Hundred and Eighteen, and to their number add- 
ing, as their peers, the Fathers who have received the same 
summary of religion. Such are the One Hundred and Fifty 
holy Fathers who afterwards assembled in the great City of 


168 THE DEFINITION OF FAITH 


vuv, THY Tasty Kal Tove Tepl Ti¢ MioTewo Gnavtac tUTOVE 
pvaatrovTes Kai meio to Kat’ "E@ecov mada yeyevnuévnc 
dyiag ovvedov, i¢ Hyewovec ob dylwrato tiv pviunv Kedgori- 
vog 6 TIC ‘Pwpatwy, Kat Kupiddog 6 tij¢ "AAegavdpéwv, étvy- 
xavov, mpodauTev wév Tic OpOij¢ Kai duwuATov TloTEWws 
THY FKOeoLtv TOV TL! dyiwy Kai pakapiwy TaTépwv TAY év 
Nexaia émi tov eboeBove prviunc Kwvotavtivov tod yevouévov 
Bactréwe ovvaybévtwv* Kpateiv dé Kai Ta Tapa TOV pr’ dyiwy 
ratépwv év KwvoravtivovrdAe épiobévta, Tpo¢g avaipsoty ev 
TOV TOTE HvELodY aipécewv, BEeBaiwory dé TiH¢ adTi¢ KaBodr- 
king Kal GrooTodiKhs ywov tlotews ° 


IIIZTEYOMEN kk. 7. A. 


"Hpxet piv ov eicg tvtedAq tig evoeBeiag eriyvwotv Te Kai 
BeBalwotv tO ocopov Kai owrThptov TovTO Tic Oeiag ydpiToc 
ovpBodov* tepi te yap tov Ilatpoc Kai tov Yiovd Kai Tov 
dyiov Ilvevpartoc éxdiddoxes TO TEAgLov, Kal TOD Kupiov THY 
évavOparnov toig sWoTa> deyouévorc trapiatnolty, AAA’ érret- 
Onmep of the dAnOelag aOeteiv eEnvyeipovvTEC TO KHpvYyLA, 
dia Tov oiksiwv aipéoewv Tag Kevopwviag arméteKov, ob 
wiv TO THO Ov tudo Tod Kupiov oikovouiac fvotnplov ma- 
papbeipey ToAuarvTec, Kai tiv OEotdKov éml Tig TmapHEvov 
gwvnv atapvovuevor* of d& ovyxyvoty Kai Kpado.v eicdyov- 
TEC, Kai play sivat voy Tij¢ aapKog Kal Tig OEdTHTOC 
avontwco dvatAdttovrec, Kai malyntiy Tov povoyevovtc TV 
Oeiav pvow tH svyxvoe TEpaTevouEvoL* dla TOUTO Taoay 
avToic amokAeioa Kata Tie aAnObeiag pnyavav BovaAopévn 
qj Tapovoa viv attn dyia peydAn Kai oikovperiKn ovvo- 
doc, TO Tov Knpvywatoc dvwOev doddevTov ékdLdaoKovaa, 
Gploe Tponyovuevwc, THY TplaKooiwy dekaokTW ayiwy Ta- 
TEepwy THY Totty pévery atapeyyeipntov, Kai dia piv 
rove TH Ivetpate TH ‘Aylw payousvove, THY xpdvorg BaTeE- 
pov mapa T&v éml THe Baotdevovanc TOAEwS ovvedBovtTwv 
ixatov mevtiKxovta dywwy Tatépwv tept Tho Tob Ivevparoc 
ovoiac mapadobeicay didackadiay Kupoi* jy éxetvor Toic 
nao éyvepicav, ovK wo Te Aéimov Toi¢ mpoAaBovay ét= 


OF CHALCEDON. 169 


Constantinople and ratified the same Faith. Moreover, ob- 
serving the order and every form relating to the Faith, which 
was observed by the Holy Synod formerly held in Ephesus, 
of which Celestine of Rome and Cyril of Alexandria, of holy 
memory, were the leaders, we do declare that the exposition 
of the right and blameless Faith made by the Three Hun- 
dred and Eighteen holy and blessed Fathers, assembled at 
Niczea in the reign of Constantine of pious memory, shall be 
preeminent: and that those things shall be of force also, 
which were decreed by the One Hundred and Fifty holy 
Fathers at Constantinople, for the uprooting of the here- 
sies which had then sprung up, and for the confirmation of 
the same our Catholic and Apostolic Faith. 


WE BELIEVE, &c. 


This wise and Salutary Formula of Divine grace sufficed 
for the perfect acknowledgment and confirmation of religion ; 
for it teaches the perfect. {doctrine] concerning Faruer, Son, 
and Hory Guosr, and sets forth the Incarnation of the Lorp 
to them that faithfully receive it. But, forasmuch as persons 
undertaking to make void the preaching of the truth have 
through their individual heresies given rise to empty babblings; 
some of them daring to corrupt the mystery of the Lorp’s in- 
carnation for us and refusing [to use] the name Theotocos in 
reference to the Virgin, while others, bringing in [the idea of] 
a confusion and mixture, and idly conceiving that the nature 
of the flesh and of the Godhead is all one, subtilly maintain 
that the divine Nature of the Only Begotten is, by mixture, 
capable of suffering ; therefore this present Holy, Great, and 
Cicumenical Synod, teaching the unaltered truth of the Gos- 
vel, which has been held from the beginning, and desiring to 
exclude every device against the Truth, has at the very outset 
decreed that the Faith of the Three Hundred and Eighteen 
Fathers shall not be tampered with. And, on account of them 
that contend against the Hoty Guost, it confirms the doctrine 
afterwards delivered concerning the substance of the Sprerr 
by the One Hundred and Fifty holy Fathers who assembled in 
the imperial City; which doctrine they declared unto all men, 
not as though they were introducing anything that had been 
lacking in their predecessors, but in order to explain through 


170 OE Ee DEO EIN I ONG (Om o Sk eAcT Ee 


dyovrec, GAAd THY TEpi Tod ‘Aylov Tvetuatog avtév év- 
volav KaTa TOV THY avTod dEoToTElayv AlETEIY TrELPWUEVWY 
ypadikaic paptupiate tpavaoavtec, Ata d& Tove TO TIC 
oikovowiac Tapadleipev éenvyetpodvTacg pvoTtiplov, Kai wiaov 
advOpwrov eivat Tov &k Tig dylag TeyOévtTa Mapiac avat- 
d&¢ AnpwidodvTac, Tag Tov’ paKapiov KupiddAov, tod Ti¢ 
"Adeéavdpéwv exKkAnoiag yevouévov Trouevoc, ovvodiKac é&Tl- 
otoAag mpoc Neordprov Kai mnpo¢ tovc Tio avatodjje, 
dpuodiovg ovoacg &édéaT0, eic edeyxov pév rtij¢ Neotopiov 
dpevoBAaBeiac, épunveiav dé TOV év EvoEBEi GHAwW TOD Gw= 
Thpiov ovuBodov TodovyvTav thy évvoiav' aig Kal THY 
ETLOTOAIVY TOU Tie wEeyioTns Kai TpEcBvTépac ‘Pwunc mpoEed- 
pov Tov paKkapiwradtov Kai dylWwTadTov apyleTioKOTOV 
Aégovtocg, tiv ypadsioav mpoc tov év aylowg apyleTiokoToV 
Pdaviavov én’ dvaipécer tic Kituyov¢ Kakovoiac, dte dn 
Th Tov peyddov Ilétpov buodoyia ovuBaivovoay, Kal Kowvjy 
Tiva oTHAnv obTdpxovoay KaTa TOV KakodosovvTwY, EiKdTWC 
ovvnpuoce Tpog THY THY dpboddswv dJoyudTwv PBeBaiwory. 
Toic te yap ei¢ vidv dvada 1d Tio oixovouiac diaoTav 
ETLYELPOVOL [MLVOTHPLOV, TapaTaTTETaL* Kai TOvE TaOyTHY TOD 
ovoyevovcg A€yetv ToAu@yvtac tiv OsdTnTa, TO TOV lLEepov 
aTvwheitat ovddcdyov: kai toig émi tTéV dvo gdioewv Tov 
Xplorod Kpdowv, 7) ovyxvoty Eemivoodvory avOiotatac’ Kal TodvC 
olpaviov, 7) Etépag Tivdg brapyev ovoiac THY &E Hudv And- 
Geioav aite tov dovAov popdijy tapataiovtac eedavver* Kal 
Tovg dvo piv mpd Tie évacewo voetg Tod Kupiov pvbev- 
ovtac, piav d& peta THY Evwotv dvatAdttovtac dvabepa- 
Tiger’ ETOmMEVOL TOiVvUY TOICG dyioLg TaTpdoLY, Eva Kai TOV ad- 
Tov duodoyovpmev Yiov tov Kupiov judy "Incobv Xpiotov, Kal 
suupwvecs amavteg ediddokouer, TEAELOY TOV abToY ev OedTNTL, 
TéeLov TOY avToV év aVvOpwroTnTL, OEdv aAnOdc, Kai dvOpw- 
tov aAndc, Tov abTov &k wWoyi¢ AoytKij¢ Kal owpatoc, buo- 
ovol. TO Tatpi kata tHv OedryTa, Kai dpoovo.ov Tov adTov 
quiv Kata THY avOpwrdtnTa, KaTa TavTa buoLov Hiv, xwpie 
duaptiag’ pd aidvwy piv é&k Tov Ilatpd¢ yevvnfévta Kata 
Tiv Osotyta, er’ éoyatwv dé THY quEepPav Tov adTov dv’ jude 
Kal Ola THY qwEeTspav aowrnpiav éx Mapiag tig mapOEvov Tic 
OeoToKov Kata Tiv advOpwrdrynTa, Eva Kai Tov abtov XptoTor, 
Yiov, Kdpiov, povoyervij, tv dvo divaeowv dovvyttwc, atpéTT WC, 
adiapéTwc, axwpioTwc yvupisipevov* otdayod Tic TV p= 


OF CHALCEDON. 171 


written documents their faith concerning the Hoty Guosr 
against those who were seeking to destroy His Sovereignty. 
And, on account of those who have taken in hand to corrupt 
the mystery of the Incarnation and who shamelessly pretend 
that He Who was born of the holy Mary was mere man, it re- 
ceives the synodical letters of the Blessed Cyril, former Pastor 
of the Church of Alexandria, addressed to Nestorius and the 
Kasterns, judging them suitable for the refutation of the 
frenzied folly of Nestorius, and for the instruction of those 
who long with holy ardour for a knowledge of the saving 
Formula. And, for the confirmation of the orthodox doctrines, 
it has rightly added to these the letter of the President of the 
greater and older Rome, the most blessed and holy Archbishop 
Leo, which was addressed to the saintly Archbishop Flavian 
for the removal of the false doctrines of Eutyches, judging 
them to be agreeable to the confession of the great Peter, and 
as it were a common pillar against misbelievers. For it op- 
poses those who would rend the mystery of the Incarnation 
into a Duad of Sons; it repels from the assembly of the Saints 
those who dare to say that the Godhead of the Only Begotten 
is capable of suffering; it resists those who imagine [that 
there is] a mixture or confusion of the natures of Curist ; it 
drives away those who fancy the form of a servant which was 
taken by him of us is of an heavenly or some other substance; 
and if anathematizes those who talk of two natures of our 
Lorp before the union, conceiving that after the union there 
was only one. We, therefore, following the holy Fathers, con- 
fess one and the same Son, our Lorp Jesus Curist ; and we do 
with one voice teach that He is perfect in Godhead and that 
He is perfect in Manhood, being truly Gop and truly Man ; 
that He is of a reasonable soul and body, consubstantial with 
the Farner as touching the Godhead, and consubstantial 
with us as touching His manhood, being in all things like us, 
sin except ; that, as touching His Godhead, He was begotten 
of the Faraer before the worlds; and, as touching His man- 
hood, that in the last days He was for us [men] and for our 
salvation born of Mary, the Virgin Theotocos, being one and 
the same Curist, Son, Lorp, Only Begotten, acknowledged 
to be in two natures, without confusion, change, division, 
separation ; the distinction of natures being by no means 


172 THE DEFINITION OF FAITH 


cewrv diapopacg avypnuévncg Ova THVv Evwowv, owdouevng d& paA- 
Aov tic idtorntoc Exatépac pvoewc, Kal sic Ev TpdowToV Kal 
juiav brocTaoLy ovYTpEXovanc, ovK Ei¢ OVO TpbowTa pEp.c- 
pevov 7 Otapovwevov, aAd’ Eva Kai tov adbtov Yidyv kai 
ovoyevi], Oedv Aoyov, Kuptov "Incobv Xpiorov: KabaTep dvw- 
e ~ x 2. ~ S 9 > et ~ 4 
fev of mnpodirar tept avbtov, Kai aitoc mudc 6 Kuptoc 
"Inoov¢ Xpioroc ékerraidevoe, Kai TO THY TaTépwv Hiv Tapadé- 
dwke ovpBodAor, 

Tovtwy toivuv peta tdone ,mavtayobev axpiBeiag TE Kai 
éumpedeiacg tap’ Huav dlaTvTWOEVTWY, WploEV 1) Ayia Kai oikovpE= 
See ha. f A eee , ” 
vik avvodoc, éTépay miotiv pndevi egeivar mpopépery, ijyouv 
ovyypagev, 7) ovvtTiOéva, 7 povetv, 7 dwddoKnev Eérépove, 
Tove d& ToAudvTac i ovyTiOévat TiotiW ETEpav, tyouy TpoKo- 
pigerv, 7) duddoKkev, i) tapadidovae ErEpov ovpuBodov Toicg EOEAOv- 
> 4 ? Ln 4 3 4 bs et ~ bh 
ow émotpépev ei¢ Ettiyvwowv addAnOeiag && ‘EAAnviowod, 4 b& 
5 . ~ ” 2 esd e ~ 4 > » 
lovdaiowod, iyovv && aipécewc olacdyntotobv, tovtovc, ei piv 

/ \ ‘ 7 
elev éttlokoTrot 7) KANpLKOi, GAAoTpiov¢e Eivat TovE EnLOKOTOVC 
Tie émloKoric, Kat TOVG KANpLKOvG TOD KAnpov* Ei O& povd- 
“ - x wf 3 va > 4 
Covrec 7) Aaixol elev, dvabewaticeoOa avTove. 


META 068é T7v avadyvwo.v Tov bpov TavTEG of EbvAaBEoTaTOL 
émloxotor &Bdnoayv* avtn i) TmioTI¢ TOY TaTépwy, Ol pNTpoToO- 
Aira dpte btoypapwors TapdvTwv adTav apYorvTwY, apTt bro- 
yparpwors Ta Kaddc dptobévta drrEpPeowv pun OéEnTat. AdbTH 
7) TioTL¢ THY aTOoTOAWY, TavTy TayTE¢ oToLYoDpEV* TaVTEC 
OvTw ppovodvper, 


OF CHALCEDON. 173 


destroyed by their union ; but rather, the distinction of each 
uature being. preserved, and concurring in one Person and 
one Existence; not in somewhat that is parted or divided into 
two persons; but in one and the same and Only-Begotten Son, 
Gop the Worp, the Lorp Jzsvs Curist, as the Prophets have 
from the beginning testified concerning Him, and our Lorp 
Jesus Curist Himself has taught us, and the Creed of the 
Fathers has delivered to us. 

These things, then, having been expressed by us with all 
possible precision and carefulness, the Holy and Gicumenical 
Synod decrees that it is not lawful for any man to propose, or 
compile, or compose, or hold, or teach to others, any different 
Faith. But those who presume to compose a different Faith, 
or to propagate, or teach, or deliver a different Formula to 
persons desirous of turning to the acknowledgment of the 
Truth from heathenism, or Judaism, or any heresy whatsoever, 
if they be Bishops or Clergymen, shall be deposed, Bishops 
from the Episcopate, and Clergymen from the Clergy; and, 
if they be Monks or laymen, they shall be anathematized. 


Now, after the reading of the Definition, all the most 
religious Bishops cried out : This is the Faith of the Fathers: 
let the Metropolitans forthwith subscribe it: let them forth- 
with, in the presence of the rulers, subscribe it : let that which 
has been well defined have no delay: this is the Faith of the 
Apostles: by this we all stand : thus we all believe. 


Cane NS 


CHALCEDONENSIS CONCILII GENERALIS. 


A. D. 461. 





Kavévec tov éakooiwy tpidkovta dyiwy Kai wakapiwv matépwv tov tv Kadkn- 
dove ovveAbovTur. 


KANQN A’, 


Tov¢ mapa Thv ayiwy Ttatépwv Ka’ Exdotny advodoyv aypt 
TOV viv ExTEBEVTAG KaVvOVac KpaTEiV éEdLKGLHOaLED. 


KANQN B’. 


Ki ti¢ émiokoroc, ent yphwact yElpotoviay motjoatto, Kar 
iC Mpaolv KaTaydyo. THY dTpatov yapLY, Kal yYEtpoTovjaoL émd 
Xphuacy éniokorov, 7) YwpEeTioKoTov, 7) TpEoBvTépovc, 7 da- 
KOvovc, 7 ETEpOv TIVa TOV év TH KARPwW KaTNpLOUNLEVwY, 7 
mpoBadAdAoto éti Yphwacwy oikovouov, 1 EkdLKOV, 7} Tapapovd- 
pov, 7] OAwe tTLva TOD Kavévoc, Ou’ aiaypoKépdEtav oikeiar, 6 TovTO 
Emuyelrpnoac, EAeyyOeic, KivdvvevéTw TEpt TOV oiKEiov BaOudr- 
Kal O yElpoTovotvmevoc, ndév éx THC Kat’ EuTtopiav wderciaOw 
xElpotoviac, n TpoBoAtc* GAN Eotw aAAdTpLOG Tig a&tac, 7) TOD 
ppovtiopatoc, ovTep éml Yphuacw ervyev. Ei dé tig Kal peor- 
tevwv gpavein Toi¢ obTwWE aioxpoic Kai aBEuitog Anpwac, Kal 
ovtoc, ei wév KANpLKOG Ein, TOD OikEiov éxnuTTETW BaOwod* Ei d2 
Aaikoc, } wovdswv, avabeuaticéobw. 


KANQN I. 


"HAGev cig tiv ayiav obvodov, bri Tév &v TH KATpw 
KaTeldeypevnv tivéc, dt’ aioypoképdetayv, aAdoTpiwy KTHUd- 
Twv yivovtar pucbwral, Kal mpdywata koowiKa kepyoAaBovou, 
THC pév Tov Osod AEctovpyiac KaTappabvpovyTec, Tov¢g dé 
TOV KOoWLKaY broTpévovTEC oOlKOVG, Kal ovOLBY YEIPLOUOdEG 


CANONS OF CHALCEDON. 





CANON I. 


We have judged it right that the Canons of the Holy 
Fathers made in every Synod even until now should remain 
in force. 


CANON II. 


If any Bishop should ordain for money, and put to sale a 
grace which cannot be sold, and for money ordain a Bishop, 
or Chorepiscopus, or Presbyters, or Deacons, or any other of 
those who are counted among the Clergy ; or if through lust 
of gain he should nominate for money a Steward, or Advocate, 
or Bailiff, or any one whatever who is on the roll of the 
Church, let him who is convicted of this forfeit his own rank ; 
and let him who is ordained be nothing profited by the pur- 
chased ordination or promotion; but let him be removed from 
the charge or dignity he has obtained for money. And if any 
one should be found negotiating such shameful and unlawful 
transactions, let him also, if he is a Clergyman, be deposed 
from his rank, and if he is a layman or Monk, let him be 
anathematized. 


CANON III. 


It has come to [the knowledge of] the Holy Synod that 
certain of those who are enrolled among the Clergy have, 
through lust of gain, become hirers of other men’s possessions, 
and make contracts pertaining to secular affairs, lightly es- 
teeming the service of Gop, and that others slip into the houses 
of secular persons, whose property they undertake through 


176 CANONS 


avadeyouevor dia gtdapyvpiav. "Qpioe toivyy h dyia Kal 
ueyadAn abvodoc, pndéva tov AotTov, uh ETioKOTOY, fq) KAN- 
pikov, ju) jovdcovta, 4 juoOovobar KThaTa, 1) TpaywaTwr 
imevodyerv Eavtdov KoomKatc diocnjoeow’ § TAHVY ei paTov ék 
vouwv Kadoito ei¢ adndikwy anapaityntov énttpoTijv: 7 O 
Tho méAewo FeriokoT0¢ EKKANoLaoTLKaY éTtiTPEWoL PpovTicerv 
TpayuaTwv, 7) Oppavar, 7 XPOY aTpovontwyv, Kal THY 
TposoTwy TOV jdALoTa THC EKKANnoLaoTLKTC SEopévwy (on- 
Oeiac, dua tov 6Bov tov Ocov. Hi dé Tie mrapaBaivwv 
Ta wplouéva TOV AorTov EmLyELpHooL, 6 ToLOvTOG EKKAHOLAOTL- 
Koig UTrOKELOOwW ETLTLLLOLC. 


KANQN A’, 


Oi GaAnOac Kat eidikpivdc TOY povyipn pettovTec Bior, 
Tho mpoonkovonc akiovoOwoav tipo. "Emewdy dé tive¢ TH 
wovayin® Keypnuévor Tpooyjatt, Tag TE EKKAnoiag Kal Ta 
TOAiTLKa §=OlaTapdooover Tpdyyata, TEpLidvTes adtapdpwo EV 
Taic TéAeoLv, ov pv aAdAad Kai jovaocTipia Eeav7oi¢ ovy- 
Lorav émitndevovtec, edoke, pundéva pév fundauovd oikodopeiy, 
unde ovvioTav povacthpLov, 7 EvKTHPLOY oikoY, Tapa yvauny 
Tov Tio TOAEwo émoKxéTov' Tovo dE Kal’ ExdotnY TOALY, 
Kal yopav, pwovdgovtac, brorerdyOar TH eTmLoKOTW, Kal THY 
novyiav dondcecOat, Kai mpooéxyery povy TH vnoTeia, Kal TH 
Tpocevyfy, &v ol¢ TOTOLG aTeTdsuvTO TpooKapTEpovYTES* funTE 
O2 &kKkAnotaoTeKoic, ATE BLwTLKOIG TapEvOYAEiY TPdyLaOLY, 7} 
émikolvwvelv, KaTaAyumdvovtac Ta idia povacTipla, el jnTroTE 
dpa émitpanelev dia xpeiav avayKaiav nd Tod Tio TOAEWC 
tmoxorov’ pundéva d& Tpoodéyecbar év Toi¢ povactpioie dov- 
Rov éxi TH povdoa, Tapa yvwunv tod idiov deonotov: Tov 
d: tapaBaivovta TodTOY tudv TOY pov, WpicapEY akoLVaVNTOV 
elval, iva pi TO Gvoua Tov OEod BAaodnuAta. Tov pév Toe 
éniokoTov Tic TOAEwc, xp7 THY déovoav mpovoltay rroLetobat 
TOV wovacTnpior, 


KANON E’. 


Tlept THv petaBavévtwy ard T6AEwS ei¢ TOALY ETLOKOTWY, 
}) KAnpicav, &doke Tove Tept TobTwWY TebévTac Kavovac Tapa THY 
adyiwy matépwr Every THY loxvr. 


OF CHALCEDON. VG 


covetousness to manage. Wherefore the Great and Holy 
Synod decrees that henceforth no Bishop, Clergyman, nor 
Monk shall hire possessions, or engage in business, or occupy 
himself in worldly engagements, except he shall be called by 
the law to the unavoidable guardianship of minors; or the 
Bishop of the City shall commit to him the care of ecclesias- 
tical business, or of unprovided orphans or widows and of 
persons who stand especially in need of the Church’s help, 
through the fear of Gop. And if any one shall hereafter 
transgress these decrees, he shall be subjected to ecclesiastical 
penalties. 


CANON IV. 


Let those who truly and sincerely enter the monastic life, 
be counted worthy of becoming honour ; but, forasmuch as 
certain persons using the pretext of monasticism bring con- 
fusion both upon the Church and into political affairs by 
going about promiscuously in the Cities, seeking only to 
establish Monasteries for themselves; therefore it is decreed 
that no Monk shall live anywhere, nor establish a Monastery 
or an Oratory contrary to the will of the Bishop of the City ; 
and that the Monks in every City and district shall be subject 
to the Bishop, and embrace a quiet course of life, and give 
themselves only to fasting and prayer, remaining permanently 
in the places where they have been settled ; and they shall 
meddle neither in ecclesiastical nor in secular affairs, nor leave 
their own Monasteries to take part in such ; unless, indeed, 
they should at any time through urgent necessity be appointed 
thereto by the Bishop of the City. And no slave shall be re- 
ceived into any Monastery to become a Monk against the will 
of his master. And if any one shall transgress this our judg- 
ment, we have decreed that he shall be excommunicated, that 
the name of Gop be not blasphemed. But the Bishop of the 
City must make the needful provision for the Monasteries. 


CANON V. 


Concerning Bishops or Clergymen who go about from City 
to City, it is decreed that the Canons enacted by the Holy 
Fathers shall still retain their force. 


178 CANONS 


KANQIN! ic’, 


Mydéva arodAedvpuévac verporovetobat, wiTEe TpEcBUTEpoY, [unTE 
didkovov, punte dAwe TLVa THY EV TO EkKAHOLAOTLK® TdypaTt* 
el py idiKdo &v ExkAnoia nddewc, 7 KOUNC, 7} wapTpiw, 7 
fovaoTnpiw, O VElpoTOVvotpEvocg émuKNp’dTTOLTO. Tove dé aTo- 
ALTWC KELPOTOVOLPEVOLE, WpLoEY 1 ayia obvodoc, aKYpoY eyeELY 
THY TovadTHY Elpoeciav, Kal pndawod divacbar évepyeiv eq’ 
UBpeL TOV VELPOTOVHGAVTOS. 


KANON Z’, 


Tove dmag tv KAnpw TteTaypévove 7 Kai povactac, wpi- 
p sin a 4 {us Lat \ La 
Oauev jute émi oTpateiay, pte ent agiav KoomKyy ép- 
yecbar* 7}, TOUTO TOAU@YTaC, Kal [7 pETAaUEAOVUEVOVE WOTE 
émotpépar émi tovTo, 0 dia Oedv mpoTepov etAovtTo, avabe- 
uaricecbat, 


KANQN H’. 


Oi KAnpikol THY TTWYElWY, Kal ovacTHpiWY, Kal wapTUpiWY, 
ond tiv éovaiav TOY év éxdoTy TOAEL ETLOKOTWY, KaTa THY 
Tov aylwv Tlatépwv trapddooiv, diauevéTwoav: kal py Kata 
ab0ddevav ddnvidtwoav tov idiov émtoKdrov. Oi dé ToAUaYTEC 
avatpérery THY ToLavTHY dtatbTwWoLY, Kal’ oiovdjTOTE TpOTOV, 
Kat pi bToTaTTOuEvae TH Lim emioKOT, Ei péY Elev KANptKol, 
Toic TOY Kavovwv LroKkEeicOwoav éEmiTYiolg’ EL OE wovdcorTeEc, 


” 


oe s v > ies 
q Aadikol, EOTWOAY AKOLYWVNTOL. 


KANQN 0’. 


Ei tic KAnpikd¢ tmpd¢ KAnpLKOY TpGywa Exel, pH eyKa- 
Taduynavétw Tov olkeiov éeriokovov, Kal él KoopLKa OLka- 
OThpla pi KaTaTpEeYéTW, GAAG TpOTEpoY THY UTODEOLY yumva- 
Cétw trapa TO Idiw imvoKérw, } yovv, yveuyn adbtov ov 
éniokorov, Tap’ ol¢ av aupoTtepa Ta pépn BovAwrTm, Ta 
the dixn¢o ovyKpoteioOw: ei dé TIC Tapa TavTa TroLTOOL, 
Kavovikoic émutiyuiowg brroKEioBw. Ei d& kat KAnpiKoc 
mpaywa &yet tpdc Tov idiov, i} Kal mpoc Etepov érioKxoTov 
mapa Th ovvddw tig émapyiac dikacéoOw. Hi d& mpdg Tov 
rhe abtic énapyiac pntporoditny, éerioKkotoc, 7) KAnpiKds, 


OF CHALCEDON. Lg 


CANON VI. 


Neither Presbyter, Deacon, nor any of the ecclesiastical 
order shall be ordained without a charge, nor unless the per- 
son ordained is particularly appointed to a Church in a City or 
village, or to a Martyry, or to a Monastery. And if any shall 
be ordained without a charge, the Holy Synod decrees, to the 
reproach of the ordainer, that such an ordination shall be 
inoperative, and shall nowhere have effect. 


CANON VIL 


We have decreed that those who have once been enrolled 
among the Clergy, or have been made Monks, shall accept 
neither a military charge nor any secular dignity; and if they 
shall presume to do so and not repent in such wise as to turn 
again to that which they had first chosen for the love of Gop, 
they shall be anathematized. 


CANON VIZ. 


Let the Clergy of the poor-houses, Monasteries, and Mar- 
tyries in every City remain under the authority of the Bishops, 
according to the tradition of the holy Fathers; and let no one 
arrogantly cast off the rule of his own Bishop; and if any 
shall contravene this Canon in any way whatever, and will not 
be subject to their own Bishop, if they be Clergy, let them be 
subjected to canonical penalties, and if they be Monks or lay- 
men, let them be excommunicated. 


CANON IX. 


If any Clergyman have a complaint against another Clergy- 
man, he shall not forsake his Bishop and run to secular 
courts ; but let him first try the suit before his own Bishop, 
or let the matter at issue be submitted to any persons whom 
parties shall, with the Bishop’s consent, select. And if any 
one shall contravene these decrees, let him be subjected to 
canonical penalties. And if a Clergyman have a complaint 
against his own or any other Bishop, let it be decided by the 
Synod of the Province. And if a Bishop or Clergyman should ~ 
have a difference with the Metropolitan of the Province, let 


180 CANONS 


aupioBytoin, KatarapBavétw tov sapyov Tig diocKHoewc, 7 
Tov TiC BaotAevotong KwvoravtivovtéAews Opdvov, Kal én’ 
ab7T@ diKacéobw. 


KANQN I’, 


M7 égetvar KAnpikdv év dbo TOAEwY KaTa TavTOYV kaTa- 
AéyeoOar éxkAnoiac, ev Q TE THY apyv éxerpotov7On, Kat 
év 1 mpocépvyev, we peisove dmBev, dia den KEVIC ém- 
Ovuiav. Todo dé ye tovTo noLovvTac adroKabictacba TH idia 
éxkAnoia, év 4 & apyic eyeypotoviOnoar, Kal éxei povov 
Aettoupyeiv. Hi pév tor Hon tig petetéOn && adAAne eic 
GAAnv ExkAnoiav, yndiv Toi¢ Tho Tmpotépac eKKAnoiac, iro 
TOV OT” avTiVv waptupiwy, 7 TTwWyEiwr, 7 kevodoyeiwy émi- 
kovavelty Tpdywacv. Tovc 0& ye ToAudvtac, peta Tov 
dpov rig peydAn¢g Kal oikovperikic tabtn¢ ovvddov, mpdrrEey 
TL TOY VOY aTnyopEevLEVWY, WpLoEvV  dyia adbvodog ExTin- 
tev Tov idiov Babyuov. 


KANQN IA’, 


Ildvtag tov¢g tmévntacg Kal deowévove éertkovpiac, pera 
dokiwaciag énvotodiowc, eltovy sipnriKoig éxKAnovaotiKoic j6- 
voc, Odevery wpicapev, Kal ju) ovotatiKoic: dia Td Ta¢ 
avotatikag émlaToAads mTpooyKery toig ovow év vmoAnpe 
udvorc TapéxecOar TpocwToLe. 


KANQN IB’. 


"HAbev el¢ qudc, do tive¢ Tapa Todo eKkAnoLtaotiKOde 
Geowovs mpocdpaydvtec dvvacreiatc, Ola TpaypyaTiKOv THY piav 
érapyiav sig dbo Katéteuor, we ék TobTov dbo pntpoToAitac 
eivat év TH abri énapyia. "pice toivey 4 ayia otvodoc, 
Tov Aoitod undév toLvovTo ToAudoOat Tapa émioKdrov: éred, 
TOV TOLOVTO ETLYELpovYTA éexTinTELY TOU diov Babwov. "Oca 
dé 70n TOAELG Ota ypaypdtwv BaoLALKOY TH Tie pnTpoTéAEwC 
étiyunOnoav dvouatt, povnc atodavétwnayv tig tue, Kal 6 
THY eEKkAnoiav adbrig dtorndv éxioxoroc, Sndovéte owlowévwv 
TH Kat’ adAnGerav untpoTéde 7Hv oikeiwv dtkaiwy, 


OF CHALCEDON. 131 


him have recourse to the Exarch of the Diocese, or to the 
throne of the Imperial City of Constantinople, and there let it 
be decided. 


CANON X. 


It shall not be lawful for a Clergyman to be at the same 
time enrolled in two Churches, that is, in the Church in which 
he was at first ordained, and in another to which, because it 
is greater, he has removed from lust of empty honour. And 
those who do so shall be returned to their own Church in 
which they were originally ordained, and there only shall 
they minister. But if any one has heretofore been [law- 
fully] transferred from one Church to another, he shall not 
intermeddle with the affairs of his former Church, nor with 
the Martyries, Almshouses, and Houses of Refuge belonging to 
it. And if, after the decree of this Great and Gicumenical 
Synod, any shall dare to do any of the things now forbidden, 
the Synod decrees that he shall be degraded from his rank. 


CANON XL 


We have decreed that the poor and [other] persons need- 
ing assistance shall travel, after examination, with letters 
merely pacifical from the Church, and not with letters com- 
mendatory, inasmuch as letters commendatory ought to be 
given only to persons who are liable to question. 


CANON XII. 


It has come to our knowledge that certain persons, con- 
trary to the laws of the Church, having had recourse to secular 
powers, have by means of imperial rescripts divided one Pro- 
vince into two, so that there are consequently two Metropoli- 
tans in one Province ; therefore the Holy Synod decrees that 
for the future no such thing shall be attempted by a Bishop, 
and that whoever shall undertake it shall be degraded from 
his rank. But the Cities which have already been honored by 
means of imperial letters with the name of Metropolis, and 
Bishops in charge of them, shall take the title only, all metro- 
politan rights being preserved to the true Metropolis. 


182 CANONS 


KANQN IT”. 


Eévove KAnpiKov¢c Kal avayvwotac év érépa TOA dixe 
GvoTaTiKaY ypaypaTwy Tov idiov értoKxdTov, unddAwe undapod 
AglTOupyely. 


KANQN IA’. 


’Ereid) «ev = Tloww = ETrapyiai¢ =ovrKexwpntal Toi¢ ava- 
yvootac, Kal wdAraic, yapeiv, wpioev 7 dyia ovvodoc, 
un eeivai tive = abtdv Etepddogov = yvvaika = Aa Baverv. 

X x ” cS , , , , 
Tove d& On && ToLovTOV yauov taidoToLnoavTac, & 

5 ” s N ’ 9 ~~ . / \ 
pev épfacav PBantioae ta && avtov texfévTa Tapa 
~ e ~ Sr > ‘ ~ / ~ ~ 
TOIC aipEeTiKoic, TpoodyEely alta TH KoLYwria Tic KaBoALKiC 
’ » , x 4 N Ss / ” , 
ExkAnolac’ py PBantioavtac od&, 7 Svvacbar Ett BarTicery 
avTa Tapa Toi¢ aipEeTLKoiC, UTE [Iv oVvVaTTELY TpdG yapov 
aipeTiK@, 7) “lovdalw, 7) “EAAnvt, ei dpa éemayyéAAoto pera- 
TiWecOat sic tiv dpOddogov TiotLy TO ovVaTTOUEVOY TPOOWTOY 
T@ dpH0d0m, Ei d& tig TovToOv tov bpov napaBain Tig ayiac 
ovvddov, KAavOVLK® DTOKELOOW ETLTWiW. 


KANQN IE’. 


Avdkovov py xelpotovetobat §=yuvaika mpd éetav TEO- 
Capdkovta, Kal TtavTny ueT’ aKplBovc dokuaciac. Ei 
dé ye degayévn THY xElpoOeciay, Kai ypovoy Tiva Tapa= 
peivaca TH AetTovpyia, éavtjv émidG yauw, dBpicaca Tijv 
Tov Ocov yapiv, 1 ToLa’Tn avabeuaTicéoOw jweTa TOd avTH 
ovvadpbévroc, 


KANQN Io’. 


Tlapbévov avabeioay éavtiv TO deoTrdTyH O&O, wWoavTwe dé 
Kal povdgovtuc, pi e&etvat yauw tpooomdAciv, El dé ye etbpe- 
Oeiev tovTo TolovvTEc, toTwWoav aKoLvwvyToL. ‘Ypioauev JE 
éverv thy av0evtiav tic én’ avtoic gptAavOpwriag TOY KaTa 
TOTOV éTtLOKOTOD, 


KANQN IZ’. 


Tac Ka’ éxdorny émapyiav aypokikd¢g Trapotkiag 7 eYXwW= 
piovc, pévetvy admapacadevtove Tapa ToiG KaTéyovoLY advTac 


OF CHALCEDON. 183 


CANON XIII. 


Clergymen and Readers visiting another City without let- 
ters commendatory from their own Bishop, are absolutely 
prohibited from officiating. 


CANON XIV. 


Since in certain Provinces it is permitted to the Readers 
and Singers to marry, the Holy Synod decrees that it shall 
not be lawful for any of them to take a wife that is heterodox. 
But those who have already begotten children of such a mar- 
riage, if they have already had their children baptized among 
the heretics, must bring them into the communion of the 
Catholic Church ; but if they have not had them baptized, 
they may not hereafter baptize them among heretics, nor give 
them in marriage to a heretic, or a Jew, or a heathen, unless 
the person marrying the orthodox child shall promise to come 

over to the orthodox Faith. And if any one shall transgress 
this decree of the Holy Synod, let him be sas to canon- 
ical punishment. 


CANON XV. 


A woman shall not be ordained Deaconess under forty 
years of age, and then only after searching examination. 
And if, after she has been ordained and has continued for a 
time to minister, she shall despise the grace of Gop, and give 
herself in marriage, she and her husband shall be anathe- 
matized. 


CANON XVI. 


It is unlawful for a Virgin who has dedicated herself to the 
service of Gop, and likewise for Monks, to marry ; and if they 
are found to have done this, let them be excommunicated. 
But we deeree that in every place the Bishop shall have the 
power of indulgence towards them. 


CANON XVII. 


Outlying or rural Parishes shall in every Province remain to 
the Bishops who now have jurisdiction over them, particularly 


184 CANONS 


émuoKororr, Kal piddtoTa ei TplakoVvTaETH Ypovov TavTac 
aBidotw¢o Ovakatéyovtes wkovouncav, Hi d& évto¢g THY 
Tpidxovta éT@v yeyévntai tic, 7) yévorto TeEpl avTov 
aupuoByrnaic, e&eivac toic Aéyovotv 7id.KeiobaL, Tepi TOv= 
TWv KivElv Tapa TH ovvddw Tico émapyiac, Ei dé tic 
adKkoiro Tapa tov idiov pntpoToAitov, Tapa 7@ é&&apxw 
tie dtomnjoewc, 7 TO KwvotarvtivovrddAewe Opdvm dika- 
Cé00W, Kaba posipnrar. Hi dé kai "ruc | ee «= BaotdeKae 
éiovoiacg éxaivioOn tOALc, 7) avOic Kalvicbein, Toig ToALTI- 
Koig Kal Onuooioig TUTOLC, Kal TOY EeEKKANOLAOTLKOY Trapol= 
Kiav 4 Taét¢ akoAovbeiTo, 


KANQN IH’, 


Td tij¢ ovvepociac 7) patpiacg &yxAnua, Kai Tapa TOY eo 

4 4 4 ~ sy ~ > ~ ~ ~ 

VOUWY TAVYTH KEKMAVTAL, TOAA@ On WaAAOV Ev TH TOV OEOv 

éxkAnoia tovto yiveoBar adtayopevery tpoojKer. Ei tuvec toi- 

vuv KAnptKol, 7) wovacovTec etpeOeievy ovvouvipevol, 7) patpld= 

Covtec, 7) KaTaoKevdcg TupEevovTec émLaKOTIOLC, 7) OVvyKAnpLKOIC 
EKTLNTETWOAY TAVTH TOU oikEiov BabuoOd. 


KANQN I0’, 


"Hider cic Tac tuerépac akodc, wc év taic érapyiac at 
KeKavoviouévat avvodo. TOY éemloKOTWY ov yivovTal, Kal é&k 
TOVTOV TOAAG Tapapedsitat TOY dLophwoewco deopévwv EekKAN- 
GLaoTLK@Y TpayyuaTwr, “Qpioe Toivuvv 7m ayia ovvodoc, Kata 
Tove TOY dyiwv Ilatépwv Kavovac, dic tod éviavtod én TO 
avtd ovytpéxey Kal’ Exdotny érapyiay Tove éentoKorove, évOa 
dv 6 THe pntpoTOAewc értioKoTroc Ookiwaoy, Kai StopHoiy Exacta 
Ta dvakintovta. Todvc d& py ovvidvtag émioKdTouc, évdn- 
wovvtac Taig éavtdv trO6AEoL, Kai Tavita év vyeia didyovtac, 
kal Tdon¢ amapattiTov Kal dvayKaiac doyodiac dvtac édev= 
Ogpovce, adeAdiKde éeritAntrecOa, 


KANQN Ki’. 


KAnpixovce sic éxkAnoiav tedovvtac, Kabac 76n wpil- 
capev, pn ée&eivac sic dAdnc TOAEwWo TaTTEDBaL EKKAN= 
ciav* aAAa orépyev exeivny ev t Agitoupyeitv && ap- 
xijg n&dOnoav, éxtd¢ exeivwv, oitivec” aroAéoavtes Ta¢ 


OF CHALCEDON. 185 


if the Bishops have peaceably and continuously governed them 
for the space of thirty years. But if within thirty years there 
has been, or shall be, any dispute concerning them, it is lawful 
for those who hold themselves aggrieved to bring their cause 
before the Synod of the Province. And if any one be wronged 
by his Metropolitan, let the matter be decided by the Exarch 
of the Diocese or by the throne of Constantinople, as has been 
before said. And if any City has been, or shall hereafter be; 
newly erected by imperial authority, let the arrangement of 
ecclesiastical Parishes follow the political and municipal 
forms. 


CANON XVIII. 


The crime of conspiracy or banding together is utterly 
prohibited even by the secular law, and much more ought it to 
be forbidden in the Church of God. Therefore, if any, whether 
Clergymen or Monks, should be detected in conspiring or 
banding together, or hatching plots against their Bishops or 
fellow-clergy, they shall by all means be deposed from their 
own rank. 


CANON XIX. 


Whereas it has come to our ears that in the Provinces the 
Canonical Synods of Bishops are not held, and that on this 
account many ecclesiastical matters which need regulation are 
neglected ; therefore, according to the Canons of the holy 
Fathers, the Holy Synod decrees that the Bishops of every 
Province shall twice in the year assemble together where the 
Bishop of the Metropolis shall approve, and shall then settle 
whatever matters may have arisen. And Bishops, who do not 
attend, but remain in their own Cities, though they are in good 
health and free from any unavoidable and necessary business, 
shall receive a brotherly admonition. 


CANON XX. 


It shall not be lawful, as has been aforesaid, for Clergymen 
officiating in one Church to be appointed to the Church of an- 
other City, but they shall cleave to that in which they were 
first thought worthy to minister ; those, however, being ex- 


186 CANONS 


oikeiac tratpidag dmd avayKnc, sig GAAnv éxKAnciav wer- 
HAOov, Ki dé Tig émioxoto¢ peta TOV bpov TovTor, 
dAdo émtoxoT@ Tpoonjkovta désoito KAnpiKov,  edogev 
akowvwvytov eivat Kai Tov dexOevta, Kai Tov desape- 
vov, fwo av 6 petactac KAnpikog sic THY idiav éra- 
vEAOH ExKARolav, 


KANQN KA’, 


KAnptkovc, 7) Aaixovc, Katnyopoivtac éntoKoTwv, 7} KAN-= 
pixav, atAdc Kal ddokyaotwo pn mpoodéyecba ic 
kaTnyopiav, ei pn mpotepov éeracbein abtdv 7 dbrd6- 


Anne, 


KANQN KB’, 


My éeivae KAnptkoic peta Odvatov tov idiov énioKérov, 
4 ‘N 4 > ~ 4 ‘ ‘ ~ 
OiapTacery ta Olapépovta avTd mpdypata, Kabwc Kai ToC 
4 ¢ *K > 4 ~ bh ‘ ~ ~ 
TaAat Kavooww* annyopevtat* 7 TOS TOVTO TrOLODYTAC, KLYdU= 
vevely TrEept Tove idiove Babuove. 


KANQN KI’. 


"HAbev cic tag aKoac tic ayiac ovvddov, Wo KAnpLKOi TLVEC 
kai povdcovtec, pndév éykexelptouévot ond tov idiov éru- 
oxoTov, éote O° bre Kal dkoLvwynToL yevowewor Trap’ ab- 
Ton, KatadauBdvovtec tiv Baotdevovcay KwvoraytivobToAy, 
émi TOAD ev avTh diatpiBovot, Ttapayadc éeutrovobvTec, 
Kai OopvBobvteg tiv ekkAnolaoTiKnY KaTdoTacLY, dava- 
tpéroval Te olkovg Tivdyv, “Qptoe Toivvy 7 ayia ovvo- 
doc, Tove ToLOvTOVG DrouLuvHoKEcOaL pev TpdTEpOY dia TOD 
éxdikov tig Kata KwvoravtivotTodv dywrdatnc éxKxAnoiac én 
TO &&eADeiv tic Baotdevovonc TOAEwo* ei O& Toc adToic 
Tpdypnaow émiévorey avarcoyvyTovvtTec, Kal dkovtac avTove 
dia Tov aitod exdixov éxBdAAeoBat, Kai Tove idiove Kata- 
AauBaverv Térrove. 

* The common reading, followed by the Greeks, is «ai tots mapaAauBavovow, & 
phrase which is exceedingly obscure, and variously interpreted. I have therefore pre- 


ferred in this instance to leave the text of the Syntagma and follow that of Beveridge 
which gives a clear sense, and is not Without authority of MSS. 


OF CHALCEDON. 187 


cepted, who have been driven by necessity from their own 
country, and have therefore taken refuge in another Church. 
And if, after this decree, any Bishop shall receive a Clergyman 
belonging to another Bishop, it is decreed that both the 
receiver and the received shall be suspended until such time 
as the Clergyman who has removed shall have returned to his 
own Church. 


CANON XXI. 


Clergymen and laymen bringing charges against Bishops 
and Clergymen are not to be received loosely and without 
examination, as accusers, but their own character shall first be 
investigated. 


CANON XXII. 


It is not lawful for Clergymen, after the death of their 
Bishop, to seize what belongs to him, as has been forbidden 
even by the ancient Canons ; and those who do so shall be in 
danger of degradation from their own rank. 


CANON XXIII. 


It has come to the hearing of the Holy Synod i_.t certain 
Clergymen and Monks, having no authority from their own 
Bishop, and perhaps, indeed, under sentence of excommuni- 
cation by him, betake themselves to the imperial City of Con- 
stantinople, and remain there for a long time, raising dis- 
turbances and troubling the ecclesiastical state, and turning 
men’s houses upside down. Therefore the Holy Synod de- 
crees that such persons be first notified by the Advocate of 
the most holy Church of Constantinople to depart from the 
imperial City ; and if they shall shamelessly continue in the 
same practices, that they shall be expelled by the same 
Advocate even against their will, and [so] return to their 
own places. 


188 CANONS 


KANQN KA’, 


Ta anaé Kkabtepw0evta povacripia, Kata yvwpnv étLoKO- 


/ ’ Se ‘ 4 ~ ‘\ 3 / _ 
Tov, pcverv ei¢ TO OlnveKt¢ povaoTipla, Kal Ta avijKovTa 
avToi¢ mpaywata pvdAattecbar, Kai junkéte yiveoOar Ttavta 
KOOWLKAa KaTaywyla* TovG dé OVvyYwpotYTaG TovTO yivecbaL, 


bTroKelobat Tog &kK TOV KaVvovHY ETLTUULOLE, 


KANQN KE’, 


’"Ererdy Trép TLVEC TOV NTPOTOALTOY, WC TEpLNYHONUWEV, Gpe- 
UP i ¢ LqTP oe Ae yA ery 
~ ~ 3 é > ~ / \ bi a 
Aovor THY EYKEXELPLOLMEVWY avTOIC TOULViWY, Kai avaBadAovTaL 
N . ~ ? , z ” Fad _» Quan , PY . 
Ta¢ YElpoToviac THY EmLoKoTWY* dose TH ayia ovvddw, EVTOG 
4 ~ , x , cae > la 9 s 
TpLaV pnvaev yiveodOar Tac xELpoTOviag TWY ETLOKOTWY, Ei [LI)- 
TOTE apa atrapaitnto¢ avaykn Tapackevacot éETuiTAaOivat TOV 
~ > ~ s ’ » X ~ 4 ig ~ 
THC avaBoAnc xpovov, Hi d& uy tovtTo Trotnoot, bToKEtoOat 
avTov éKKAnovaotiKoi¢ éritiowc, . Tijv pév to mpdcodov THe 
XNpevovonc EKKANCLaC, OWaY Tapa T@ OiKOVOUM THC abTiG ék= 
kAnoiag pvdAatteoba. 


KANQN Keo’. 


’"Ererdn §6&v Tle «= -EKKAnoiatc, wo TeEpinynOnquev, diva 
oikovouwy of  émiokoTol Tad ekKANOLaOTLKa YELpiGovot 
mpdyuwata, tdose Taoav ékKAnoiav énioxonov EéExovoar, 
kal oikovouov éyev é&k tov Idiov KAnpov, oikovowovvTa 
Ta ékkAnovaotiKa KaTa §=yvounv tov idiov éntoKoTrov' 
@OTE pl) apapTvpov eivat tiv olkovomiay The éKxKAn- 
ciac, Kai &k TovToVv oKopTicecbat Ta alti mpdyyara, 
Kai Aotdopiav §=TH ~~ ©6lepwovvy TpootpiBecbar* ei de pH 
TOVTO TOLHGOL, UTOKELGOaL avTOY ToI¢ Oeiotg Kavooty, 


KANQN KZ’, 


Tove dptdgovtac yvvaikac én’ dvouatt ovvotkeciov, i) ovp~ 
MpatTovtac, i} Gvvalpomevove tToi¢ dpmagovolv, wploev 1) ayia 
ovvodoc, ei wiv KAnplKoi elev, éxrittey Tod idiov BaOuod: «i 
O02 Aaikoi, avabeuaticecbat, 


OF CHALCEDON. 189 


CANON XXIV. 


Monasteries, which have once been consecrated with the 
consent of the Bishop, shall remain Monasteries for ever, and 
the property belonging to them shall be preserved, and they 
shall never again become secular dwellings. And they who 
shall permit this to be done shall be subjected to ecclesiastical 
penalties. , 


CANON XXvV. 


Forasmuch as certain of the Metropolitans, as we have 
heard, neglect the flocks committed to them, and delay the 
ordinations of the Bishops, the Holy Synod decrees that the 
ordinations of the Bishops shall take place within three 
months, unless an inevitable necessity should some time re- 
quire the term of delay to be prolonged. And if the [Metro- 
politan] shall not do this, he shall be liable to ecclesiastical 
penalties. And the income of the widowed Church shall be 
kept safe by the Steward of the same Church. 


CANON XXVI. 


Forasmuch as we have heard that in certain Churches the 
Bishops manage the Church business without Stewards, it is 
decreed that every Church having a Bishop shall have also a 
Steward among its own Clergy, who shall manage the Church 
business under the sanction of his own Bishop ; that so the 
administration of the Church may not be without a witness ; 
and that thus the goods of the Church may not be squan- 
dered, nor reproach be brought upon the Priesthood ; and if 
[the Bishop] will not do this, he shall be subjected to the 
Divine Canons. 


CANON XXVI. 


The Holy Synod decrees that those who forcibly carry off 
women, [even] under pretence of marriage, and the aiders or 
abettors of such ravishers, shall be degraded, if Clergymen, 
and if laymen, anathematized. 


190 CANONS 


VYH®OS tic abtij¢ dyiac ovvddov, éxpwrnbeioa ydpiy TOY 
mpecBeiwy tov Opdvov tie aywwrdtng éKxAnoiag Kwvotavti- 
vouToAEwe. 


KANQN KH’. 


Ilavrayov toi¢ TOY dyiwy TaTépwy bporg Errouevor, Kal TOV 
apting dvayvwolévta Kavova THY ExaTov TeVvTHKOVTA DEodtAE- 
otdtwv éemioKétwv, TOV ovvaybEvTw éni Tod THE EvaEBovC 
uvnunc Meyadov Oeodociov, Tod yevouévov Bactdéwo év Ti 
Bactridt Kwvoravtivout6Aewc Néa ‘Poun, yropisovtec, Ta adTa 
kat teic Opicousy te Kai wWnpisoueOa rept THY TpEcBEeiwy 
Tie dywratnc éxkAnoiag thc adbtij¢ Kwvoravtivovrddews Néac 
‘Pounc’ Kai yap TO Opovw tie tmpecButépac ‘Pawns, dia 70 
Baotdevery THY TOALY Exeivnv, of ILatépec eixdTwo arrodedw@Kaot 
Ta mpeoBela, Kal TO avt@ oxonG Kivovpevor of EKaToY TEVTI- 
Kovta OeopiAéotato. étiokoTot, Ta loa mpeoBeia aTrévemav 
T@ tie Néag ‘Pwung dywrdtw Opdve, evAdywo KpivavTec, THY 
Baotreia Kal ovykAjtw tiunbeicay TOALY, Kai THY Lowy aTo- 
Aavovoav tpecBeiwy TH mpeoBvTépa Baotdidc “Pawn, Kal év 
toic éKkAnoltaotiKoic wo eéxeivnv peyadvvecbar mpdyyact, dev- 
tépav per’ exeivny dmdpyovoav, Kai wate tov¢g tio Uovre- 
Kic, Kad THC Aovavic, Kai ti¢ OpaKcKic dockjoews pnTpoTOAitac 
wovove, éte dé Kal Tove év toi¢ BapBapikoic émtoKOTOVE TOV 
Tpoeipnuévav dLotKnoewy xelpoTovetobar wT TOU TPpoELPNUEVOV 
dywrtdtov Opdvov tice Kata KwvoravtivovTodiv dywwratng ek- 
kKAnoiac’ Ondadi éxdotov pntporoAitov THY TpoELpNLEVWY 
OlouKHIEwWY ETA THY THE enapyiag ETLOKOTWY YELPOTOVODYTOG 
Tove Tie émapyiac emtoKdTovc, KaOw¢ Toi¢ Beiowg Kavoot SiNnyo- 
pevtar* yxeporovetcbar d&, Kabac eipyTal, Tod¢s pnTpoTOAiTac 
TOY Tpoeipnuévwv dLoiKioewv Tapa TOY KwyvotavtivovTd6Aewc 
dpyletiokoTov, wydioudtwv ovupwvwy kata Td EB0¢ yevouée- 
vov, Kal én’ abTov avadepouévar, 





THE avrijc dyiac ovvddov éx the mpdkewo TH TEpt Pwriov 
émiokoTov Toipov kat Evorabiov émioxérov Bypvtov. 

Ol weyadorpenéotatos kal evdosorator dpyovTec Elmo. 

Ilep? tév émonétwy THY yetporovnbévtov piv Tapa Pwriov TOD 
evAaBeordrov éemioKkdrov, atoKinbévtwr 68 Tapa Evotabiov rob 


OF CHALCEDON. 191 


Decree of the same Holy Synod published on account of 
the privileges of the throne of the most holy Church of Con- 
stantinople. 


CANON XXVIII. 


Following in all things the decisions of the holy Fathers, 
and acknowledging the Canon, which has been just read, of 
the One Hundred and Fifty most religious Bishops who were 
assembled in the imperial City of Constantinople, which is 
New Rome, by the Emperor Theodosius of happy memory, 
we also do enact and decree the same things concerning the 
privileges of the most holy Church of New Rome, or Constan- 
tinople. For the Fathers rightly granted privileges to the 
throne of the elder Rome, because that City was the Capital. 
And the One Hundred and Fifty most religious Bishops, 
actuated by the same design, gave equal privileges to the 
most holy throne of New Rome, justly judging that the City 
which is honoured with the Sovereignty and the Senate, and 
enjoys equal privileges with the elder imperial Rome, should 
in ecclesiastical matters also be magnified as she is, and rank 
next after her; so that, in the Pontic, the Asian, and the 
Thracian Diocese, the Metropolitans only and such Bishops 
also of the Dioceses aforesaid as are among the barbarians, 
should be ordained by the aforesaid most holy throne of the 
most holy Church of Constantinople ; every Metropolitan of 
the aforesaid Dioceses, together with the Bishops of his Pro- 
vince, ordaining his own provincial Bishops, as a matter of 
course, as has been declared by the Divine Canons; but 
that, as has been above said, the Metropolitans of the afore- 
said Dioceses should be ordained by the Archbishop of 
Constantinople, the proper elections having been held accord- 
ing to custom and reported to him. 


From the Act of the same Holy Synod concerning Photius, 
Bishop of Tyre, and Eustathius, Bishop of Berytus. 

The most illustrious and noble rulers said : 

What is determined by the Holy Synod in the matter of 
the Bishops ordained by the most religious Bishop Photius, 


192 CANONS 


evAaBeotdtov émioKérov, Kal peTa THY ETLOKOTIY TpPECBUTEPWY 
eivar KedevobévTwr, Ti TaploTaTal TH ayia ovvddw ; 
Ilackacivoc Kat Aovkfvotoc, of evAaBéotator éxioKkoroL, 
kat Bwvnddtiog mpecBbTEpoc, ToTOTHPHTal Tij¢ EKKANnoLac ‘Pawns 
7 
elTrov : 


KANQN KO’, 


, , ? Z BN 4 t s > , 
Exioxotrov sic mpeoButépov Babuov éperv, tepoovdAia Eoriv, 
Ei 62 aitia tic dtkaia éKkeivove ad Tic Tpdsewo Tio emtLoKo- 
Tic atoKivel, ovd? mpecButTépov ToTOV KaTéyElv OpEiAovoLy, 
’ bN ° , , 4 ’ 4 ~ 9 4 a 
Ki 0€ éxt6¢ Tivog &yKkAnwatocg amekivnOnoav Tov aswparoc, 
XX x ~ > ~ , / 
Tpoc THY THC ETLoKoTAC agiav énavactpépovowy, 


"AvatodAtoc, 6 evaAaBéotatocg apyLeTiokoTog KwvotavtivouTé- 

7 A F et 4 J ~ ~ 2 ~ ’ 4 > 

Aewe,eimev* Ovtot of Aeyouevot ato THC emLoKOTC agiacg Ei¢ 
x ~ , 7 4 ’ x > ? 4 

THY Tov TpEcBuTepov Takty KaTEAnAVBEvaL, Ei eV aT EvADYwY 
~ , ~ 4 ’ , > x ~ ‘é 

TLVOV aiTLaVv KaTadiKadovTal, EiKOTwC OvdE THC TpEsBUTEpOV 

évto¢g aétot Tvyydvovav eivar Tiu7Ac* ei dé diya TIVvd¢ aitiac 

evAoyov ei¢ TOY iTTOVa KaTEBLBAoOnoaY BabudY, Dikatoe TVyYG- 

»” ’ , ~ x ~ 2 ~ ? 
vovalv, elye avevOvvor paveiev, THY Tie éntoKoTijg énavada- 
Beiv agiav Te Kal lepwovrnr, 


Ildvtec of ebAaBéotaror étiokoTrar EBOnoay * 

Atkaia ) Kpiowe TOv Tatépwr. Ildvteg ta avta Aéyouev: 
oi Tatépeg Otkaiwc éypndioavto: 7 Widoc THY apyLeTLOKOTTMWY 
KpaTetTw. 

Oi peyadorperéotato Kai évdoséraTor apyovTeEc Eitrov * 

Ta dpéoavta TH ayia ovvddw cic TOY dnayvta ypovoy BéBaa 
gviAatrFobw. 





THE airtije adyiac ovvddov éx tij¢ tetdptn¢e mpdgewc, EvOa 
oKOTELTAaL TO KEPaGAaLOY TO KaTa TOUG ETLOKOTIOUE AiyvTTOD ° 

Oi peyadonperéotatot kal évdosorato dpyovTec, Kal 1 UTEp= 
guic obykAntoc eitov. 


KANQN A’. 


’Erevd7 of ebAaBéotata étioxoTror Tij¢ AiyvTTov, ody’ wc 
waxyouevoe TH KaO0ALKH TrioTEL, Hroypdwpar TH emLoTOAH TOD 
dowwtatov dpyletiokoT0v Agovtoc emi tov Tapovtoc aveBad- 

? S , ” 7 > re > ~ , 
ovTo, GAAa ddoKovTec, 200¢ eivar ev TH AiyuTTLaKy dto“KjoeL, 


OF CHALCEDON. 193 


but removed by the most religious Bishop Eustathius and or- 
dered to be Presbyters after [having held] the Episcopate ? 

The most religious Bishops Pascasinus and Lucensius, 
and the Priest Boniface, representatives of the Church of 
Rome, said : 


CANON XXIX. 


It is sacrilege to reduce a Bishop to the rank of a Pres- 
byter ; but, if they are for just cause removed from the Epis- 
copate, neither ought they to have the position of a Presby- 
ter ; and if they have been displaced without reason, they 
shall be restored to their episcopal dignity. 


And Anatolius, the most religious Archbishop of Constan- 
tinople, said: If those who are alleged to have descended 
from the episcopal dignity to the order of Presbyter, have 
indeed been condemned for any sufficient causes, neither are 
they rightly worthy of the honour of a Presbyter. But if 
they have been forced down into the lower rank without just 
cause, they are worthy, if they appear guiltless, to receive 
again both the dignity and Priesthood of the Episcopate. 


And all the most religious Bishops said : 

The judgment of the Fathers is right. We all say the 
same. The Fathers have righteously decided. Let the sen- 
tence of the Archbishops prevail. 

And the most noble and illustrious rulers said : 

Let the pleasure of the Holy Synod be established for all 
time. 


From the Fourth Act of the same Holy Synod, having 
reference to the matter of the Egyptian Bishops. 

The most noble and illustrious rulers, and the great 
Senate, said : 


CANON XXX. 


Since the most religious Bishops of Egypt have postponed 
for the present their subscription to the letter of the most holy 
Archbishop Leo, not because they oppose the Catholic Faith, 
but because they declare that it is the custom in the Egyptian 


194 CANONS 


Tapa yvounv Kai diatiTwoy Tod dpyleTtoKOTOV jundeV ToLODTO 
‘ moveiv* Kal agovaiv évdobijvat adroic dypt THE KELpOTOVviag TOD 
Esouevov Tic TOV ’AAszavdpéwy pweyadoTOAEwe ETLoKOTOUV* EvAO= 
you quiv épadvn Kai piAdvOpwrov, wate adbtoic pévovowy eri Tob 
oikeiov oynuatoc év TH BactAevovan TOAEL, Evdoov TapacyeO7AVat, 
aypl¢ av yEipoTrovnOy 6 apxLeTtioxorrog Tic ’AAsiavdpéwv peyado- 
TOAEWC, 


[Ilackacivoc 6 evAaBéotatog étioKxoTto¢ ToTOoTNpNTIS TOU 
aT0GTOALKOD Opdvov ‘Pane, Eimer’ 

Ei mpootdrres 4) tuetépa téovoia, Kai Kedevetai Ti ToTE 
avtoig TapacyeOivat piAavOpwriac éyouevov, tyybac déTwoar, 
6re ovKk &Epywrta TabTIC Tio TOAEWC, Ewo ov H ’AAEEavdpéwv 
TOALG ETiokoTrov OEENTAL. 

Oi peyadorperéotaro Kal Evdogsdrator dpyovTec, Kat 6 brEp- 
vig obyKkAnros eitov. 

‘H tov dowwtdrtov Iackacivov widoc BéBaa EoTw*] 


"Odev pévovteg eri Tov oiksiov oynuatoc [ol evAaBéoraTor 
émioxotro THY AiyunTiwy], 7 Eyyvac Tapésovaty, ei TOTO avToIC 
dvvaTov, 7) &wuooia KatanioTevOjoovrat, 


OF CHALCEDON. 195 


Diocese to do no such thing without the consent and order 
of their Archbishop, and ask indulgence until the ordination 
of the new Bishop of the Metropolis of Alexandria, it seemed 
to us reasonable and kind that this concession should be made 
to them, they remaining in their official habit in the imperial 
city until the Archbishop of the Metropolis of Alexandria 
shall have been ordained. 


[And the most religious Bishop Pascasinus, representative 
of the apostolic throne of Rome, said : 

If your authority suggests and commands that any indul- 
gence be shewn to them, let them give securities that they 
will not depart from this City until the City of Alexandria re- 
ceives a Bishop. 

And the most noble and illustrious rulers, and the great 
Senate, said : 

Let the sentence of the most holy Pascasinus be confirmed. | 


And therefore let [the most religious Bishops of the Egyp- 
tians] remain in their official habit, either giving securities, if 
they can, or being paroled under oath. 





CANONS OF PROVINCIAL COUNCILS, 


APPROVED AT 


Cry be rb ON. 


K AN OO 3 


THES EN ATKYPA ZYTSTAZTHSE ZTYNOAOY. 





KANQN A’, 


IIpec3utépovge trove éemOvoavrac, eita advanadaioarrac, 
unre éx peOddov tivdc, aAd’ &F adAnOeiac, pte mTpoka~ 
TaOkEvdoavTac, Kal éEmuiTyndEvoavTac, Kal TEloavTac, iva J6E- 
wot pév Bacdvoig wT0BdAAEcOm, TavTac dé Ta <doKetv 
kal TQ oxnwate TpocaxOyvat* tovTove Edoke, Tig mév TYLTC 
THC KaTa Tiv Kabédpav peETexelv' Tpoodépery dé avdTodc, 
7 Outreiv, 7) OAwE AEtTovpyeiy Te THY iepaTiK@Y AEtTovpyLor, 
un e&sivat. 


KANQN B’, 


Avakovovg buoiwe Otoavtac, peta d& Tavita avaradai- 
cavrac, THY pév GAAnY TiuaY ExELY, TETAvCOa dé adTov¢ 
maong tho lepag AEttovpyiac, Ti¢ Te TOU apToOY  TOTT- 
plov avadéperv, 7 Knpvooev, Hi pévtoer tivig THY éEmt- 
oKéTwY TovToLG Ovvido”EY KauaTov TLYAa, 7 TaTEivwWoLY Tpad- 
TyTOCc, Kal OéAoLEY TAEOV TL diddval, } ahatpeiv, én’ adToi¢ 
elvat THY EfovoiaY, 


KANON I, 


Tove devyovtac kai ovAdAndbévtac, 7 b7d olkeiwy Tapa- 
dobévrac, i GAAwe Ta bmdpyovTa ddaipebévtac, 7 bT0- 
eivavrac Baodvove, 7 Eig Seowwrijpiov éuBAnBévtac, BowvTdc 
te, Ore eiot Xpworvavol, Kal mEeproyioBévtac, 7 TL ele Tac 
yeipag mpb¢g Biav tuBaddAdvtwy Thév Biacouévwv 7 Bpaud 
TL moe dvdyKnv deEapévove, dbuodoyovvtac dé dL6Aov OTL 
clot Xptotiavol, Kai +O mévP0c Tov ovuBdvto¢ det émt- 
OetKvuévove TH doy KoTaoTOAG Kal TH OXHWaTL, Kal TH 
tov Biov tamevdryTt, TovTove, wo %w dwapTipatoc dvrTac, 


CANONS OF ANCYRA. 





CANON I. 


It is decreed that Presbyters who have offered sacrifices 
and afterwards returned to the conflict, not with hypocrisy, 
but in sincerity, may retain the honour of their chair; provided 
they had not used management, arrangement, or persuasion, 
so as to appear to be subjected to the torture, when it was [in 
fact] applied only in seeming and pretence. Nevertheless it 
is not lawful for them to make the Oblation, nor to preach, 
nor to serve in any ministry whatever of the priestly offices. 


CANON IL 


It is likewise decreed that Deacons who have sacrificed 
and afterwards resumed the conflict, shall abstain from every 
sacred ministry, neither bringing in the bread and the cup, 
nor making proclamations ; yet they may enjoy their other 
honours. Nevertheless, if any of the Bishops shall observe in 
them distress of mind and meek humiliation, it shall be lawful 
to the Bishops to grant more indulgence, or [if otherwise] to 
take away (what has been granted]. 


CANON III. 


Those who have fled and been apprehended, or have been 
betrayed by their servants; or otherwise, those who have been 
despoiled of their goods, or have endured tortures, or have 
been imprisoned and abused, declaring themselves to be 
Christians ; or who have been forced to receive something 
which their persecutors violently thrust into their hands, or 
meat [offered to idols], continually professing that they were 
Christians ; and who, by their whole apparel, and demeanour, 
and humility of life, always give evidence of grief at what has 
happened ; these persons, inasmuch as they are free from sin 


200 CANONS 


TH¢ KoLvwviag pi KwAvecbars ei de Kal EkwADOnoayv nd 
Tlvoc, TEpioootépac akpiBetag Evexev, 7 Kai TLvwY ayvoia, 
evdd¢o mpoodex Piva. Tovto d& duoiwe emi te TOV eK TOV 
KAnpov Kal TOV GAAwy Aaikdv. LpooeentdoOn dé Kakeivo, 
ei OvvavtTat Kal Aaikol, TH abt dvayKy broTEcbvTEC, TpOd- 
yeoOa eig tagiv: Eédokev ovv Kal TovTovce, wo pndsv Tuap- 
THKOTaC, ei Kal  TpodaBovoa evpioxotto 6p0% Tov Biov 
ToAtTEia, TpoxElpicecBar. 


KANON A’, 


Ilepi t&v mpd¢ Biay OvodvTwr, émi dé TovToLe Kal THY 
, ? sS ” La ‘ LJ / 

detvncavTwy sig Ta EldWAa, boot piv aTayouevol, Kal 
oynwatte padpotépw avijAdov, Kai éob77t ke&yphoavto ToAv= 
teheotépa, Kal peTéeoyov Tov TapacKevacbEvtog  deittvov 
> 4 »” ? > b ~ i. ~ \ 4 
adiapopwo, édogev, eviavtov axkpodoba, wbronecciv dé Tpia 
étn, evxyn¢ d& povng Kotvwvjcar étn Ovo, Kai tore éADEiY 
éml TO TEAELOY, 


KANQN E’, 


0 SN BJ ~ \ ’ Pad ~ > 

‘Ooot dé aviAOov peta eoORTOG TevOiKiC, Kal avare- 
, ” XN rn 2 ~ ’ , , 
aovtes ebayov, petasd di’ bAn¢o Tije avakdicewo dakpvov- 

> > 4 \ ~ t 4 ~ , 
tec, ei émAjpwoav tov Tig broTTwOEWS TPLETI YpOvoOY, 

. ~ , ’ . Ne, , e 
yopic mpoopopac deyOjtwoav: ei d& my Epayov, dvo wvTo- 
meaovtec éTn, TO TpiTw KOLYWYnCdTWOoaY éETEL Ywpic TpO- 
ohopic, tva Td TéAgov TH TeTpaETia AdBwor. Tovco dé 
émoxoTrove eéovoiav éyev Tov TpdTov Tic émoTtpopic 
doxysaoavtac, dtdAavOpwrevecbar, 

4 x “A > ‘ 4 , ‘ 
yobvov, Ipod mavrwy dt, Kai 6 mTpodywyv ioc, Kai 6 
weta Tavta, éetacéoOw, Kal ovtwo 4 piAavOpwria énipe- 
TpeioOw, 


n“ , ta 
i tTAsiova mpoorOévat 


KANON oc’, 


Tlept tev armed povov eiéavtwy Koddoewv, kal 
dpaipésewo § drapyovTwy, 7 peTtotkiac, Kal OvodvTwr, Kal 
wéxpt Tod map6vtog Kalpod pun peTtavonodvTwy, pnde etm 
otpepdvTwy, viv d& Tapa Tov Katpov Tig avvodov 


OF ANCYRA. 201 


[in this respect], are not to be repelled from the Communion ; 
and if, through an extreme severity or ignorance of some 
things, they have been repelled, let them forthwith be re- 
admitted. This shall hold good alike of Clergy and laity. 
It has also been considered wheter laymen who have fallen 
under the same compulsion may be promoted to the Clergy, 
and we have decreed that, since they have in no respect been 
guilty, they way be ordained ; provided their past course of 
life be found to have been upright. 


CANON IV. 


Concerning those who have been forced to sacrifice, but 
who, in addition, have partaken of feasts in honour of the 
idols ; as many as were haled away, but afterwards went up 
with a cheerful countenance, and wore their costliest apparel, 
and partook with indifference of the feast provided ; it is de- 
creed that these be hearers one year, and prostrators three 
years, and communicants in prayers [i%. e., co-standers] two 
years, and then return to full Communion. 


CANON V. 


As many, however, as went up in mourning attire and fell 
down and ate, weeping throughout the whole entertainment ; 
if they have fulfilled the three years as prostrators, let them be 
received without the Oblation [%. e., as co-standers]; and if 
they did not eat, let them be prostrators two years, and in the 
third year let them communicate without the Oblation [7. e., 
as co-standers] ; so that in the fourth year they may receive 
the full Communion. But the Bishops have the right, after 
considering the character of their conversion, either to deal 
with them more leniently, or to extend the time. But, first 
of all, let their life before and since be thoroughly examined, 
and let the indulgence be determined accordingly. 


CANON VI. 


Concerning those who yielded merely upon threat of pen- 
alties and of the confiscation of their goods, or of banishment, 
and sacrificed; and who till this present time have not 
repented, nor been converted, but who now, at the time of 


202 CANONS 


mpoceAPovtwy, Kat eic didvorav Tie émotpopag yevo= 
wévv, edoge péypt THe peyddAnc ipépac sic daKpoaow 
OsxOijvar, Kai peta THY peyadnv juéspav droTEceiv Tpia 
étn, Kai eta GAda Ovo ETH KOLVWViCAL, YXwpli¢ Tpo- 
apopac, Kal ovTwo éABeiv emi TO TédELOVY, WoTe THY Taoav 
éfaetiav tAnpioat, Ei od€ tiveg mpd tic avvddov Tav- 
Thc edéxOnoav eic petavotay, an’ éxeivov Tov Yypdvov 
Aehoyicbat avtoig tiv apynv tie é&aeriac. Ei pév 
Tot Kivdvveg Kai Oavitov tpoodoKia é&k véooov, 7 
GAAng TwWeS TpoddcEewo ovuBain, TovTOve emi bpw dex= 
Ojva.. 


KANON Z?, 


Tlept tHv ovvectiabévtwy ev eOvinh éopth, ev téTw dow- 
ptouévyy tog eOviKoic, tdia Bpwuata éemtKomoapévwv, Kat 
gayovtwy, eoge duetiav wmonecdvtag dexOijvac: Oo de, 
el Xp eTa THC TMpoodopdc Exaotov, THY émoKéTWY 
éotl dokysdoat, Kal Tov dAdov Biov é&p’ éExdotrov é&e- 
Tdaoal. 


KANQN H’. 


Oi dé devbtepov Kat tpitov Ovoavtes peta Biac, Te- 
Tpaetiav wroTtecétwoav, dvo dé étn yuwpi¢ mpoodopac 
KoLVwVvnsaTwoay, Kat TH EBOOUW TEdsiwg deyO7jTwoar. 


KANQN @’, 


"Ooor dé wun pdvov anéornoav, aGAAd Kai émavéornoar, 
\ ? ¢ > X \ ” 3 s ~ > 
kai qvayKacav ddeAdovc, Kal aitton éyévovto Tov avayKa- 
oOijvat, ovtTo. étn piv Tpia, Tov Tie dKpodosewe dJetaoOw- 
id ‘) ” , A ~ t ie 3 
cav torov, é&v d& GAdAn ésaeTia TOY The bronTdHoEWC 
adAdov d& éviavTdY KoLvwrvnodTwoav Yywpi¢ Tpoodopac, iva 
THY dexaetiay tAnpwoavtec, Tod TeAEiov pETdoywolv’ év 
wév ToL TOVTW TH YpOvw, Kai TOY GdAdov adTaY éEntTNpEt-. 
obat Biov, 


OF ANCYRA. 203 


this Synod, have conceived a purpose of conversion, it is de- 
creed that they be received as hearers till the Great Day [of 
Easter], and that after the Great Day they be prostrators for 
three years, and for two years more communicate without the 
Oblation [i. e., as co-standers|, and then come to the full com- 
munion, so as to complete the period of six full years. And 
if any have been admitted to penance before this Synod, let 
the beginning of the six years be reckoned to them from that 
time. Nevertheless, if there should be any danger or prospect 
of death, whether from disease or any other cause, let them 
be received, but under limitation [i. e, so long as the danger 
of death continues]. 


CANON VII. 


Concerning those who have partaken at a heathen feast in 
a place appointed for heathens, but who have brought and 
eaten their own meats, it is decreed that they be received after 
they have been prostrators two years; but whether to the 
Oblation, every Bishop must determine after he has made 
examination into the rest of their life. 


CANON VIII. 


Let those who have twice or thrice sacrificed under com- 
pulsion, be prostrators four years, and communicate with- 
out the Oblation [7. e., as co-standers] two years, and in the 
seventh year they shall be received to full Communion. 


CANON IX. 


As many as have not merely apostatized, but have risen 
against their brethren and forced them [to apostatize], and 
have been guilty of their being forced; let these for three 
years take the place of hearing, and for another term of six 
years that of prostration, and for another year let them com- 
municate without the Oblation [7. e., as co-standers]; in order 
that, when they have fulfilled the space of ten years, they 
may partake of the Communion; but during this time the 
rest of their life must also be enquired into. 


204 CANONS 


KANQN I’, 


Avdkovot, 600. Kabiotavtal, Tap’ avtiv THY KaTdoTaoLy 
ei guaptipavto Kal tpacav ypijvat yapuioa, wy dvvduevor 
obTW pEVELY, OVTOL ETA TAVTAa yaphoavTec, EOTWOaY EV TH 
brnpecia, Ola 7d emitparijvar avbtoig bnd Tov EentoKérov. 
Tovto dé, el tiveg olwnhoavtec, Kal Katadegduevor Ev TH 
yelpotovia jévery oUTw, peTa TavtTa TABov emt yduov, Te- 
Tmavo0a. abtods THG OlaKoviac. 


KANQN IA’, 


Tac pvnotevOeicac Képac, Kal peta tavta tnd ddrdwy 
dprayeioac, tokev drodidocBat toi¢ npouvyotevoapévolc, el 
kat Biav br’ avtTayv md0otev. 


KANQN IB’. 


Tove mpd tov Bantiouatog TteOvKOTac, Kal peta TavTa 
, ” 3 4 , t J 
Bantiobévrac, édokev cig Tasty mpodyecOal, wo aTodov- 
oaevove. 


KANQN IIT”. 


Xwperioxérouc*® pn ekeivar mpeoBvtépove i Otakdvove yvet- 
potovetvy, aGAAad piv pndé mpecButépove TéAEwWC, Ywpi¢ TO 
émitpaTtavar oTO Tov émloKdTOV pETa ypapyudTwr, ev éETEp| 
TapoLKia. 


KANON IQ’, 


Todc év KAfpw tmpecBvtépove 1} diakdvove dvtac, ameyoué- 
vove Kpeady, tdokev éepantecbat, kai obtwc, ei BovAoLYTO, Kpa- 
telv éEautdv: ei d& pH BotAowvto, wo pnde Ta peTa KpEOY 
BaaAdcueva Adyava éoBietv, nat el pr vreikotey TG Kavore, 
meTavoba above Tij¢ Tasewe. 


* The common reading is xwpemicxdmous, Which makes the Canon wholly unintel- 
ligible. 


OF ANCYRA. 205 


CANON X. 


They who have been made Deacons, declaring when they 
were ordained that they must marry, because they were not 
able to abide so, and who afterwards have married, shall con- 
tinue in their ministry, because it was conceded to them by 
the Bishop. But if any were silent on this matter, under- 
taking at their ordination to abide [as they were], and after- 
wards proceeded to marriage, these shall cease from the 


diaconate. 


CANON XI. 


It is decreed that virgins who have been betrothed, and 
who have afterwards been carried off by others, shall be 
restored to those to whom they had formerly been betrothed, 
even though they may have suffered violence from the ravisher 


CANON XII. 


It is decreed that they who have offered sacrifice before 
their Baptism, and were afterwards baptized, may be promoted 
to the Clergy, inasmuch as they have washed away [their sins]. 


CANON XIII. 


It is not lawful for Chorepiscopi to ordain Presbyters or 
Deacons in another Parish, nor, most assuredly, Presbyters of 
a City, without the commission of the Bishop given in 
writing.* 

CANON XIV. 


It is decreed that among the Clergy, Presbyters and 
Deacons who abstain from flesh shall taste of it, and after- 
wards, if they shall so please, may abstain. But if they shall 
refuse, and will not even eat herbs served with flesh, but dis- 
obey the Canon, let them be removed from their order. 


* This Canon is not easily understood on account of the last three words, év érépa 
rapoxia, If, as some have thought, these words are an interpolation, the Canon would 
prove that with the written consent of the Bishop a Chorepiscopus might ordain even 
a City Presbyter of the Parish to which he himself belonged. If they are part of the 
original text, as seems to be the case, the Canon shows that in any other Parish than 
that to which he belonged a Chorepiscopus might ordain even a City Presbyter, pro- 
vided he had the Bishop’s consent in writing ; but that in his own Parish the written 
document was not held to be necessary. In either case the ordaining power of the 
Chorepiscopi referred to is evident; in other words it is clear that they were true 
Bishops as to their Orders, though they were not possessed of local jurisdiction. 


206 CANONS 


KANQN IE, 


Ilept t&v dtadepdvtwy 7H Kvuptand, boa émtoKdtov 
un Ovtog mpsoBirepo émw@Anoav, avakadsicbat TO Kvpiakor. 
"Ev d& TH Kpioee Tod émioKdmOv Eival, ElTEP TpOOTKEL aTO- 
AaBeiv thy tynv, eite nat pn, dita TO TOAAGKLC THY TPdC0= 
dov THY TeTtpayévwv amodedwKevat avToi¢ TovTOLg TAéEiova 
THY TULHY. 


KANQN Ic", 


Tlep? tv dAoyevoapévwv, 7) Kal adoyevouévwr, boot mpiv 
elxooaeteic yevéobat, mjwaprov, mévte Kal déka Etec b70- 
TECOVTEG, KOLYWwriag TYyXYaVvéTWOaY THe El¢ Ta¢ TpocEvYac: 
cita év TH Kotvwvia dtatedéoavtec ETN TEVTE, TOTE Kal THC 
mpoogopac ipantécOwoav. "KéeravécOw d& avtov Kai 6 
év TH bront@oe Bioc, Kal obTwW TvyXaVéTWOAY TiC dLAav- 
Opwriac. Ei dé tivec Kkatakdpwo év Toig duapThwacr yeyovaot, 
tiv wakpav éxétwoav birdnTwo.v. “Ooot O& vTEpBavTEeo TV 
HAikiav tavtTny, Kal yuvaikac éxovtTec TEpLTENTMKaGL TH duap- 
THhuaTl, TEVTE Kal Elkooly eTEOLY DTOTEGOYTEC, KOLYWViaG TVY- 
yavétwoav Tio el¢ TAG TpocEvydc’ eita ExTEAgoaYTEC TEVTE 
ETH EV TH KOLYWYia TOY EbYOY, TYYKXaVETWOAY TIC Tpoopopac. 
Ei 0€ tiveg kai yuvaikacg Eyovtec, Kal bTEpBdvtTeg TOY TEVTH- 
KovTaeTh Xpdvov ijuaprov, émt TH &&6dwW TOV Biov TLYYAVETW- 
oav Tig KoLveviac. 


KANQN IZ. 


Tove daoyevoapévove Kal Aetpodo bvtac, Froe Aenpa- 
cavtac, TovTove mpocétakev 1 ayia odvodoc, elg Tove yeEl- 
wacouevouc evyeoOat. 


KANQN IH", 


Ei tiveg érioxoro: kataotabévtec, Kal pH dexOévrec 
i776 Tio Tapotkiag ékeivnc, el¢ iv w@voudoOnoayv, étépatc 
BobAowro mapotkiate émtévat, Kat BideoBar Tove KaleoTa- 
Tac, Kal ortdoeic Kiveiv Kat’ adbt&v, tovTove adopisecbar. 
"Eav pévtot Bovdaowwto eig TO mpeoBvréptov KabécecOa, éEvla 
joav mpdtepov mpEoBiTEpoL, fut) aToBdAAecBar adTovg TIS 


OF ANCYRA. 207 


CANON XV. 


Concerning things belonging to the Church, which Pres- 
byters may have sold when there was no Bishop, it is decreed 
that the Church property shall be reclaimed ; and it shall be 
in the discretion of the Bishop whether it is better to receive 
cae purchase price, or not ; for oftentimes the revenue of the 
things sold might yield them the greater value. 


CANON XVI. 


Let those who have been or who are guilty of bestial 
lusts, if they have sinned while under twenty years of age, be 
prostrators fifteen years, and communicate in prayers [i. e., 
be co-standers] ; then, having passed five years in this Com- 
munion, let them be partakers also of the Oblation. But let 
their life as prostrators be examined, and so let them receive 
indulgence ; and if any have been more insatiable in their 
crimes, then let their time of prostration be prolonged. And 
if any who have passed this age and had wives, have fallen 
into this sin, let them be prostrators twenty-five years, and 
then communicate in prayers [7. e., as co-standers]; and, after 
they have been five years in the Communion of prayers, let 
them partake of the Oblation. And if any married men of 
more than fifty years of age have so sinned, let them be ad- 
mitted to Communion only at the point of death. 


CANON XVII. 


Defilers of themselves with beasts, who are also leprous, 
that is, who have infected others [with the leprosy of this 
crime], the holy Synod commands to pray among the Hie- 
mantes. 


CANON XVIII. 


If any who have been constituted Bishops, but have not 
been received by the Parish to which they were designated, 
shall invade other Parishes and wrong the constituted 
[Bishops] there, stirring up seditions against them, let such 
persons be suspended. But if they are willing to accept a 
seat among the Presbyterate, where they formerly were Pres- 


208 CANONS 


Tung’ §«=eav d& dtaotacidfwor mpc Tove KabeoTOTacg éxet 
émlaKkoTouc, aapeiobat avtovg Kal Tiv TiuAY Tov TpEDBL- 
Tepiov, Kal yliveoOat avTovg EKKNPLKTOVE. 


KANQN I0’, 


“Ooo. Tapbeviav énayyeAAcuevor, abetovor THY énay- 
yediav, Tov TOY dtyauwy dpov eKTANpoiTwoayv, Tag pév- 
ToL ovvepyouévac TapOévovg Ticlvy wo adedApag éekwdv- 
oaper. 


KANQN Ki’. 


"Eav = tivog yvvy poryevO7, 7 jporyeton tic, &v énta 
éteot dei avTov Tov TEdeiov TvyYEivV, KaTa TOG PBaOuov¢ 
TOvG TpodyovTac. 


KANQN KA’, 


Ilept THY yvvatKdv THY éExTopvevovodyv Kal dvatpov- 
oOv Ta yevvaueva, Kat onovdacovody @pOdpia Toeiv, 4 
péev mpdtepog dpog péypic ée&6dov éxdAvoe, Kat ToiTw 
ovvTibevTa. DidavOpwrdrepov dé TL EevpdvTEc, wpicauev 
OekaeTh Xpovov, Kata tovo¢ PBabuodrs Tove wplopévove 
TANP@OAL. 


KANQN KB\. 


Ilepit éxovoiwy pdvwr, bronimrétwoav pév, Tov dé TeE- 
Aciov év TH TéAEL TOV Biov KaTakLovcbwoar, 


KANQN KT’. 


"Ent dkovoiwy ddvwy, 6 wiv mpdtepog bpog ev én- 
Taetia Kedever Tov Tedciov peTtacyeivy KaTa TOdS wpLoLé- 
vov¢ BaOuoics 6 d& dedtEpoc, TOY TEVvTAaETH Ypdvov TAn- 
paca. 


KANQN KA’, 


Oi katapavrevopevol, Kat taic ovvnbeiaig THY *OvOv 
éEaxoAovbovrtec, 17 elodyovtéc tivac ele Todo éavTdv 
oikovg ént advevpéoer gapyaxerdy, 7) Kat Kabdpoe, vnd Tov 


OF ANCYRA. 209 


byters, let them not be deprived of that honour. And if they 
shall act seditiously against the Bishops constituted there, 
the honour of the Presbyterate also shall be taken from them 
and themselves expelled. 


CANON XIX. 


If any persons who profess Virginity shall disregard their 
profession, let them fulfil the term of digamists. And, more- 
over, we prohibit women who are Virgins from living with men 
as sisters. 


CANON XX. 


An adulteress or an adulterer shall be restored to full 
communion after seven years passed in the previous degrees 
[of penance]. 


CANON XXI. 


Concerning women who commit fornication, and destroy 
that which they have conceived, or who are employed in 
making drugs for abortion, the former decree excluded them 
until the hour of death, and by this they are bound. Never- 
theless, being desirous to use somewhat greater lenity, we 
have ordained that they fulfil ten years [of penance], accord- 
ing to the established degrees. 


CANON XXII. 


Concerning wilful murderers, let them remain prostrators; 
but at the end of life let them be indulged with full Com- 
munion. 


CANON XXIII. 


Concerning involuntary homicides, the former decree di- 
rects that they be received to full Communion after seven 
years [of penance], according to the established degrees ; 
but this second, that they fulfil a term of five years. 


CANON XXIV. 


They who practice divination, and follow the customs of 
the heathen, or who take men to their houses for the invention 
of sorceries, or for lustrations, shall fall under the Canon of 


210 CANONS 


Kuvova mTunTéTwWoaY THO TevTaetiac, KaTa Tovo¢ CBabuovc 
Tod¢ wplouévouc, Ttpia én bToTTHOEWS, Kal JDO ETH EvXAC, 
xwpi¢ mpoopopac. 


KANON KE’, 

Myyorevoduevéc tic Képnv, TpocepOdpyn TH adeAdy avTic, 
Oc Kat émidopéoar adthv: eynue O& THY prnotyY peta 
ravta,  O& @Oapeioa amhygato* ob avveddteg ékedev- 
oOnoav év dexastia dexOjvae sig Tove GvvEoTmTag KaTa TOUS 
apiopévavc Badwovc. 


OF ANCYRA. 211 


five years [penance], according to the established degrees ; 
that is, three years as prostrators, and two years of prayer 
without the Oblation [7. e., as co-standers]. 


CANON XXvV. 


One who had betrothed a maiden, corrupted her sister, so 
that she conceived. After that he married his betrothed, but 
she who had been corrupted hanged herself. The parties to 
this affair were ordered to be received among the co-standers, 
after ten years [of penance], according to the established | 
degrees. 


KO ADION FA 


THE EN NEOKAISAPEIA ZSYNOAOT, 





KANQN A’, 


IIpeoBitepog éav yruyn, tio tdagewo avTdov peratibecbar* 


x X , CA 2 ~ ? ‘NS 
éav d& Topvevon, 1 wouxevoy, eSwOcioOa aitov rédeov, kal 
ayec0at cig petavoray, 


KANQN B’. 


Tuv7, éav yiuntrac dvo adeddoic, éwOeicOw péypt Ba- 
vdtou' TAnY év TO Bavdtw dia THY dtAavOpwriay sinovoa, 
oc vyldvaca Avoet Tov yapwov, Eker THY pweTdvoay. Kav 
~ 4 e BS 2 4 / ® ” 5) XX 
d& tedevtqoy 7) yur év ToLovTW Yaw ovoa, 7ToL 6 avrijp, 
OvoxXEpys TH petvavTe 7 peTavora, 


KANOQN I”. 


Tlepi tév tAsiotoig yapwoug mepitimtévTwy 6 weY Ypovoc 
cadijc 6 wptouévoc, 7 O& avactpopy Kai % Tiotic aiTév 
ovvtTéuver TOV Ypdvory, 


KANQN A’, 


"Kav mpoOntai tic, érvOvujoac yvvatkdc, ovyKabevdfjou 
wer’ adTic, un Ady dé sic Epyov adtod 4 évOvunowc, paivera 
6tL UTO THO Kapitog eppvabn. 


KANQN E’, 


4 yes ’ / raed > ~ ~ 
Katnyovpevoc, éav sioepyouevoc éi¢ Kupraxov, év rH Trev 
KaTnXovwevwnv Taset oTHKy, ovTOC dé dwapTdry, éav piv yove 
KAivwv, akpodoOw unkéte duaptdvwrvs édv dé Kal akpowpevoc 
ETL duaptavy, éwOeicbw, 


CANONS OF NEO-CASAREA. 





CANON I. 


If a Presbyter marry, let him be removed from his Order; 
but if he commit fornication [being single], or adultery [being 
married], let him be altogether cast out and brought to 
penance. 


CANON II. 


If a woman shall have married two brothers, let her be 
cast out until her death. Nevertheless, at the hour of death 
she shall be received to penance, provided she declare that 
she will break the marriage, if she should recover. But if the 
woman or her husband die in such a marriage, the penance 
of the survivor shall be severe. 


CANON III. 


Concerning those who fall into many marriages, the ap- 
pointed time of penance is well known ; but their amendment 
and faith shortens the time. 


CANON IV. 


If any man lusting after a woman purposes to lie with her, 
and his design does not come to effect, it is evident that he 
has been saved by grace. 


CANON V. 


Tf a Catechumen coming into the Church have taken his 
place in the order of Catechumens and fall into sin, then let 
him, if he be a kneeler and forsake his sin, become a hearer ; 
but if he commit sin while he is a hearer, let him be cast out. 


214 CANONS 


KANQN ¢’, 


4 ~ , e 7 , A 

Ilepi xvopopovonc, btt det gwrigecbar, dnote BovdAeras 

ovdivy yap &v TOUT KoLYWYEL 7 TiKTOVOa TO TIKTOMEVW* 

dua Td éxadorov idiav tiv Tpoaipeotvy thy enti TH Suodo- 
yia deikvvobat. 


KANQN Z), 


IIpeoBvtepov ei¢ ydwovg dtyayovvtwy pn éotidoba’ 
émei etavotav aitovvtog tov dtyauov, tic éorat 6 mpEO- 
Bitepoc, 6 did THe EéoTIdGEWS OVYyKaTaTLOEUEVOG TOIG yawocc ; 


KANQN Hi’, 


Turvy tivog powxevGeioa Aaikod Ovtoc, éav éheyyOq ga- 
vep@c, & Totovtoc sic wimnpeciav EAGeiv ov dbvaTta, ’Eav 
d& Kal peTa THY YELpoTOviay orxyevO, ddEider arroAvoaL 
abtiv: éav d& ovog, ov dvvatar éxeoOar tig eyxEptoOsionc 
avt@ vTnpeciac. 


KANQN 6’, 


IIpeoBitepoc, éav TponuapTnK@g owpmate mpoayOij, Kal 
duodoyjoy, Ott huapte mpd Tio YElpoToviac, pi Tpoo~ 
gepétw, pévwv év toic Aamnoic, did THY GAdAnv orov- 
djv' Ta yap Aoitma apaptiwata éespacav oi ToAAoi Kal 
THY xNElpobeciav agiévat, “Eady dé avtoc pH dwodoyh, éaAcyxO7- 
vat d& gavepico pn dvvnby, én’ abTe Exeivw Toleiobar THVv 
efovoiay, 


KANON I’, 
‘Ouoiwc Kar didkovoc, éav tH aitg dyapthuati Tepittéog, 
THY TOV UTNpETOV TdaédLy eYETW, 
KANQN IA’. 


IIpeoBvtepog po THY TpldKovta ETHY pH KELpoTOvEicbw, 
éav Kal mavv | 6 dvOpwro¢g détoc, GAAd anornpeicOw. ‘O 
yap Kuptoc "Insot¢g Xpiotic év TO tpiakoor@ eter &Ba7tioOn, 
kai Hpsato diddoKerv, 


OF NEO-CAHSAREA., 215 


CANON VI. 


Concerning a woman with child, it is determined that she 
ought to be baptized whensoever she will; for in this the 
woman communicates nothing to the child, since the bringing 
forward to profession is evidently the individual [privilege] 
of every single person. 


CANON VIL. 


A Presbyter shall not be a guest at the nuptials of persons 
contracting a second marriage ; for, if the digamist is worthy 
of penance, what shall the Presbyter be, who, on account of 
the feast, sanctions the marriage? 


CANON VIII. 


If the wife of a layman has committed adultery and been 
clearly*convicted, such [a husband] cannot enter the Minis- 
try ; and if she commit adultery after his ordination, he must 
put her away ; but if he retain her, he can have no part in the 
Ministry committed to him. 


CANON IX. 


A Presbyter who has been promoted after having com- 
mitted bodily sin, and who shall confess that he had sinned 
before his ordination, shall not make the Oblation, though he 
may remain in his other functions on account of his diligence 
in other respects ; for the majority have affirmed that ordina- 
tion remits past sins. But if he do not confess and cannot be 
openly convicted, the decision shall depend upon himself. 


CANON X. 


Likewise, if a Deacon have fallen into the same sin, let him 
have the rank of a Sub-deacon. 


CANON XI. 


Let not a Presbyter be ordained before he is thirty years 
of age, even though he be in all respects a worthy man, but 
let him be made to wait. For our Lorp Jesus Carist was 
baptized and began to teach in his thirtieth year. 


216 CANONS 


KANQN IB’, 


"Eav vooav tig gdwt007, sic mpeoBvTépiov dysoOa od 

, 5 ; ? ferns X\ et , ’ ~ 3 » & 

Ovvatat* ovK &k TpoalpsoEws yap 1 TloTLG avTOv, GAA’ && 

¢ Salers 4 XN bs EY ~ ~ ‘ > 

dvayknco* eiuy Taya Ola THY pEeTa TavTAa abTod onovdjY Kai 
riot, Kal dla oTraviv avOpwTwr, 


KANQN IT”, 


"Emiy@pioe mpeoBvrepa év tH Kvupiaxa tij¢ mtéAEweo Tpoo- 
peperv ov dvvavtal, mapdvto¢ émoKdToV, 7) TpEeoBuTépwr 
TOAEWC* OvTE fujv aptov diddvac ev Eevyij, obde TOTHpLOY* 
éav d& andot, Kai sic evynv KANO} wdvoc, didworvr. 


KANQN IA’, 


Oi dé ywperioxorol, sioi pév sic TOTOv THY EBDoUFKOVTA’ 
e \ s \ ‘\ X\ \ ? X ‘ 
w¢ d& ovAdettoupyoi, did THY oTovd7Y THY Eig TOS TTWYOLE 
TpoopEepovoar TiWWMEVOL, 


KANQN IB’, 


Atdkovor énta odeidovoy eivar Kata Tov Kavdva, Kav 
mavv peyadAn yt TOMG* §letoOeion O& and THe BiBAov tév 
TIpagewy, 


OF NEO-CHSAREA. 217 


CANON XII. 


If any one be baptized when he is sick, forasmuch as his 
[profession of] faith was not of voluntary purpose, but of 
necessity, he cannot be promoted to the Presbyterate, unless 
on account of his subsequent zeal and faithfulness, or because 
of lack of men. 


CANON XIII. 


Country Presbyters may not make the Oblation in the 
Church of the City when the Bishop or Presbyters of the City 
are present ; nor may they give the Bread or the Cup with 
prayer. If, however, they be absent, and he [i. e., a country 
Presbyter] alone be called to prayer, he may give them. 


CANON XIV. 


The Chorepiscopi, however, are indeed after the pattern of 
the Seventy ; nevertheless they offer [7. e., in the City Church 
and in presence of the Bishop: vid. Can. XIII.], being fellow- 
servants, honoured on account of their devotion to the poor. 


CANON XV. 


The Deacons ought to be seven in number, according to 
the Canon, even if the City be great. Of this you will be per- 
suaded from the Book of Acts. 


THS "EN TAITPA ZYNOAOY 
EMUISTOAH SYNOAIKH. 





Kupiowg tyuwrdtog év ’Appevia ovdAdAetrovpyoic, Evaé- 
Bvoc, Aidcavoc, Evyévioc, “OAvurioc, BiOvixdc, Tpnyoprog 
didnroc, Wdnnoc, EvAddcoc, ‘Yratvo¢, Upoapéovoc, Baaidezoc, 
Baoooc, oi suveAOovtes ei¢ tiv Kata Tayypav ayiav ovvodor, 
tv Kuplw yaipecy, 


"Ered, «<ovvedOovoa = 7) aywwtdtn ovvodog THY émloKd- 
Tmwv é&v TH Kata Tayypav éxxAnoia did tivag ékkAnoa- 
oTiKac xpelac, Cntovpévwv Kai TOY Kat’ Evortaiiov, evipioKe 
TOAAG aDéouwe yivoueva TO TOUVTWY avT@Y THY TEpi Evord- 
fiov, avaykaiwco wploe, Kal dot avepoy Totijoat éoTov- 
dacev, sig avaipso.y THY vm’ avTov KaKd¢o ylvouévwv, Kai 
yap && Tov KatrauéupecOae avtovc¢ TOY yduov, Kai broTi- 
Oecbat, Ste ovdeig THY ev yduw OvtTwy éArrida Tapa OEe@d 
éyet, moAdai yvvaikec travdpo anatnbeioa, tTHv éavTdv 
avdpav aveyopnoav, Kai avdpeg TOV idiwy yvvatKdv* eita 
tv 7@ petagsy pun dOvvybetoat éeyxpateiv, eworyevOnoayv, Kai 
dua THY ToLavTnY TOBEcLy wvedicoOnoav. Edpioxovto dé 
kal avaywpnoec &k TOV olKwWY TOD OEOd Kal Tie éKxKAnoiac 
TOLOVUEVOL, KaTadpovnTLKwo Olakeivevoe KaTa THC é&KkKAn- 
ciac, Kal TOY év TH éxkAnoia, Kai idia ovvdseig ToLov- 
wevol, Kai eKkkAnotdoetc, Kai didacKkadiag érépac, Kal Ta 
GAAa Kata TOV eEkKAnoLY Kai TOY ev TH éKxKAnoia, 
va aupidouata él KaTanTwMoEL Tho KOLVOTNTOG THY 
auplacuatwv ovvayovtec, Kaptopopiag te Tag é&KkAnotac- 
TiuKag «TAG «(avEKabev didowévac TH eKKAnoia, EavToic Kai 
toi¢ ody avtoic, wc dyiow, Tac dtaddcE¢ TroLovpevor, 
kal dovAor deoroTéy dvaywpovrvtec, Kai dia Tov svov 
apiacuatog Katadpovnov Kata TOV dSEoTOTaY ToOLOv[LE- 
vol, kal yuvaikec Tapa 1d ovvnfec arti dapudtacuatwr 


SYNODICAL EPISTLE. 
COUNCIL OF GANGRA. 





Eusebius, Atlian, Eugenius, Olympius, Bithynicus, Gre- 
gory, Philetus, Pappus, Eulalius, Hypatius, Prozresius, Basil 
and Bassus, assembled in the holy Synod at Gangra, to our 
most honoured lords and fellow-ministers in Armenia, wish 
health in the Lord. 


Forasmuch as the most Holy Synod of Bishops, assembled 
on account of certain necessary matters of ecclesiastical busi- 
ness in the Church at Gangra, on inquiring also into the mat- 
ters which concern Eustathius, found that many things had 
been unlawfully done by these very men who are partisans of 
Kustathius, it was compelled to make definitions, which it has 
hastened to make known to all, for the removal of whatever 
has by him been done amiss. For, from their utter abhor- 
rence of marriage, and from their adoption of the proposition 
that no one living in a state of marriage has any hope from 
Gop, many misguided married women have forsaken their 
husbands, and husbands their wives: then, afterwards, not 
being able to contain, they have fallen into adultery ; and so, 
through such a principle as this, have come to shame. They 
were found, moreover, fomenting separations from the houses 
of Gop and of the Church ; treating the Church and its mem- 
bers with disdain, and establishing separate meetings and 
assemblies, and different doctrines and other things in opposi- 
tion to the Church and its members ; wearing strange apparel, 
to the destruction of the common custom of dress ; making 
distributions, among themselves and their adherents as saints, 
of the first-fruits of the Church, which have, from the first, been 
given to the Church; slaves also leaving their masters, and, on 
account of their own strange apparel, acting insolently towards 


220 SYNODICAL EPISTLE 


yuvaktiwy avdpikd dudidowata dvadauBavovoa, Kai ék 
ToUTWY oiomEevar tkaLovofar* TroAAai 6& Kal adroKEeipov- 
Tat mTpopacer OeoceBeiag THY gvotv Tij¢ KOUNS THC yv- 
vatkelag* vnoreiag te év Kupiaky mTovovpevol, Kat Tie 
aylorntoc tie eAevOépacg jucépac Katadpovodytec, Kal TOY 
vnorelav TaYV év Taic ékKkAnoiate TeTaypévwv bTEpppovovy- 
TEC, Kal éeoBiovtec* Kat Tiveg abTav pEeTadAn perc KpEav 
Bdedutrouevot, Kat &v oikole yeyaunkoTwY evyac TroLeicbat 
17] BovaAouevor, Kai ytvouévwv ebyOv Katappovodytec, kai 
ToAAaKig Tpoopopav ev advtaicg taic oikiag THY yeyapn- 
KOTWY ylvouévwy pi peTtadauBavovtec, Kal mpEeoBuTépwv 
YeyaunkoTwv imEepppovovyTec, Kai THY AETovpy\av THY br’ 
QUTOV YIVOMEVOV ju} amTOMEVOL, Kal Tag ovVakeLg THY pap- 
TUPWY Kal TAY EKEl OVVEPYOMEVWY Kal AELTOVYpyobYTWY KaTa- 
yleveokovtec, kai TAovoiwy d& TOY uw TaévTwY TOY bTapYdv- 
TOY avayapovvTwr, ac tAnida rapa B&G pH exOvTwWY* Kal 
ToAAa adAda ad aptOujoat ovdeic dv dvvnOein. "Exaoro¢ 
yap avtov, ered Tod Kavovog Tod eKxKAnoLaoTiKOd esTAOED, 
@oTep vouove ididovtac éoyev, Odbte yap KoLvi) yvoun ad- 
TOV amavtwy éyéveto’ dAd’ Exaotoc, brep dv éveOvurjOn, 
TOUTO TpoaéOnKev Ett OLaBoA Tic éxKkAnoiag Kai éavtod 
BAaBy. 

Av’ ovv taita ivayKdoOn 4 napayevouévn tv Téyypac 
ayia avvodog Katayndicacbar aitév, kal bpove &xOéobat, 
ExTo¢ above Eelvat THC eKkKAnoiac’ ei O® peTayvoiev, Kal dva- 
Oewatigoey ExaoTov TovTwY THY KaKdG AEYOévTwY, dekTOIC 
avtovc yivecOar, Kai dia tovto é&€OeTo 1% ayia ovvodoc 
Exaotov, 0 dpetAovoty dvabeuatioavtec deyO7jvac: ei dé TIC 
un tretaBein toic AeyOeiowv, wc aipetixdv adtov dvabeua- 
TioOijvat, Kal Elvat dkoLvevnTov Kai KEYwpLoUévov Tic 
EKKAnoiag* Kal dEenoet Tove éemioKdTove éni TavTWY TOY 
svploKouéevwy Tap’ avToi¢ ToLOvTOY TrapapvAdiacba. 


OF GANGRA. 221 


their masters ; women, too, disregarding decent custom, and, 
instead of womanly apparel, wearing men’s clothes, thinking 
to be justified because of these ; while many of them, under a 
pretext of piety, cut off the growth of hair, which is natural 
to woman ; [und these persons were found] fasting on the 
Lord’s Day, despising the sacredness of that free day, but 
disdaining and eating on the fasts appointed in the Church ; 
and certain of them abhor the eating of flesh; neither do they 
tolerate prayers in the houses of married persons, but, on the 
contrary, despise such prayers when they are made, and often 
refuse to partake when Oblations are offered in the houses of 
married persons ; contemning married Presbyters, and refus- 
ing to touch their ministrations ; condemning the Assemblies 
of the Martyrs and those who gather or minister therein, and 
the rich also who do not alienate all their wealth, as having 
nothing to hope from Gop; and many other things that no 
one could recount. For every one of them, when he forsook 
the Canon of the Church, adopted laws that tended as it were 
to isolation ; for neither was there any common judgment 
among all of them ; but whatever any one conceived, that he 
propounded, to the scandal of the Church, and to his own 
destruction. 

Wherefore, the Holy Synod present in Gangra was com- 
pelled, on these accounts, to condemn them, and to set forth 
definitions declaring them to be cast out of the Church ; but 
that, if they should repent and anathematize every one of 
these false doctrines, then they should be capable of restora- 
tion.. And therefore the Holy Synod has particularly set forth 
everything which they ought to acknowledge when they are 
received. Andif any one will not submit to the said decrees, 
he shall be anathematized as a heretic, and excommunicated, 
and cast out of the Church ; and it will behove the Bishops to 
observe a like rule in respect of all who may be found with 
them. 


KAD Oy ty 


THs CN CALA 2 TP NOAOT, 





KANQN A’. 


Ei tug Tov yauov péupotto, Kal THY Kabevdovoay peta TOU 
dvdpo¢ avtijc, ovoav motiv Kai evdaBi,  GBdeAvacotto 
H péupotto, wo dv py dvvayévnv cic Baotdgiay eioeAbeiv, 
avaGeua éoTw. 


KANON B. 
” , , , s La \ , 4 
Ei tig éo0iovta Kpéa, ywpic aivatoc, Kai eidwAoddTtov, 
kal TviKTOD, pet’ evAaBEeiac Kai TioTEWC, KaTaKpivoL wo av 
dia TO peTadapBavery eArida wn ExovTa, avdbeua ~oTw, 


KANON I’. 
Ei ti¢ dovAov mpoddoe OeoceBeiac diddoKor KaTadpo- 
~ / ~ > ~ ~ e 4 s ‘ 
veiv deomdTov, Kai avaywpeivy Tic wUTNpeciac, Kai jr 
per’ evvoiag Kal mdong Tiyhi¢ TH EéavTod deoroTy éév- 
TnpeTetoOar, avabeua eoTw, 


KANQN A’, 


Ei tig diakpivoiro Tapa mpeoButépov yeyaunndtoc, we 
un xXpyvat, AEttovpyjoavto¢ avtoi, mpoopopac petadap- 
Bdvew, avdbeua éEoTw, 


KANQN E’, 


Ei tig diddoxo, Tov olkov tod Oso evKatappdvnrov 
elvat, kal Tac év aiT@ ovvdéerc, avdbeua ~oTw, 


CANN S OF GAN GR A. 





CANON I. 


If any one shall condemn marriage, or abominate and con- 
demn a faithful and pious woman who sleeps with her own 
husband, as though she could not enter into the Kingdom, 
let him be Anathema. 


CANON II. 


If any one shall condemn him who with piety and faith 
eats flesh, which is without blood and has not been offered to 
idols nor strangled, as though the man were without hope 
because of his eating, let him be Anathema. 


CANON II. 


If any one shall teach that a slave may, under pretext of 
piety, despise his master and withdraw from his service, and 
that he should not serve his own master with good-will and 
all honour, let him be Anathema. 


CANON IV. 


If any one shall declare, concerning a married Presbyter, 
that it is not lawful to partake of the Oblation when he offers 
it, let him be Anathema. 


CANON V. 


If any one shall teach that the House of Gop and the 
assemblies held therein are to be despised, let him be Ana- 
thema. 


224 CANONS 
KANON ¢’, 

Ei tic mapa tHv éxKAnoiay idia ékKkAnodgo, Kat KaTa~ 
éxkAnotac é0éAo. mparrecv, 


~ ~ > / ‘ ~ 
ppovev Tio ekKAnoiac, ta TIC 
un ovvovtog Tov mpeoBuTepov Kata yvwunv Tov EmtoKéToD, 


> , »” 
avdbeua EoTw, 


KANQN Z), 


Ei tic Kaptodopiag fkkAnowaotikacg éB€Aor §=AapyBaver, 


duddvar *w Tig ekkAnoiag Tapa yvounv Tov émtoKdrTrov, 
TolavTa, Kal ph pEeTa yrounc 


* 


ui 

7] TOU eYKEXELPLOMEVOV Ta 
> ~ b] Zé , > ud »” 

avtod é0€Aor TpadtTELv, avdbeua EoTH, 


KANON H’ 


” ~ ” , 7 ~ 
Ei tig didoi, 7 AauBavor Kaptopopiay mapextoc Tov 
2: a nn ~ b] ta J ye J 4. J be 
émioKoTov, 7) Tov éemiTEeTaywévov Eei¢ eikovouiay evTrotiac, 


kai 6 didovdc, Kal 6 AauBdvwr, dvdbewa eoTw, 


KANQN 6’, 


Ei tic mapOevevor, 7) eykpatevoito, wo av BdedvKTav 
TOY yduwy dvaywpyjoac, Kai pn dv advTd Td Kadov Kai 


dytov tig Tapbeviac, avdbeua ~orw, 


KANON I’. 
” ~ 4 \ SS 4 , 
Ei ti¢ THv trapBevevdvtwy dia Tov Kupiov, Kkateruiporto 


TOV yeyaunKkoTwr, avdbeua eoTw, 


KANQN IA’, 


” , ~ ’ 4 > 4 4 
Ei tig katadpovoin tHv ék TioTEWS aydnag ToLOvYTWY, 


kat dtd tyusnv tod Kupiov ovyKadovyvtwr rove ddeAdoivc, 
Oia TO bdevtediewv 


S > bd] / ~ ~ 4 
kai wn eBEAOL Kolvwvetv Taig KAnoEoL, 
TO ylvouevov, avd0eua EoTw, 


OF GANGRA. 995 


CANON VI. 


If any one shall hold private assemblies in opposition to the 
Church, and, despising the Church, shall presume to perform 
ecclesiastical acts without the concurrence of the Presbyter 
and against the judgment of the Bishop, let him be Anathema. 


CANON VII. 


If any one shall presume to take the fruits offered at the 
Church, or to give them out of the Church, against the judg- 
ment of the Bishop, or the person charged with such things, 
and shall refuse to act according to his judgment, let him be 
Anathema. 


CANON VIII. 


If any one, besides the Bishop or the person appointed for 
the stewardship of benefactions, shall either give or receive 
the revenue, let both the giver and the receiver be Anathema. 


CANON IX. 


If any one shall remain virgin, or observe continence, ab- 
staining from marriage because he abhors it, and not on 
account of the beauty and holiness of virginity itself, let him 
be Anathema. 


CANON X. 


If any one of those who are virgin for the Lorp’s sake 
shall insult the married, let him be Anathema. 


CANON XI. 


If any one shall despise those who out of faith make love- 
feasts and invite the brethren in honour of the Lorp, and 
shall refuse to accept the invitations because he despises what 
is done, let him be Anathema. 


226 CANONS 


KANON IB’, 

Ei tig dvdp@v Ova vowtGouérnyv doxnoty trepiBoAaiw ypirat, 
kal wo av &ék TovTOV THY JLKaLoovYHY ExwY KaTatndiooLTO TOV 
et’ evAaBelac tod Brpovg popovvTwy, Kal TH GAAQ KoLYa Kal 
év ovvnbeia ovon éobijTe Keypnuévwr, avdbeua oro. 


KANQIN ALE: 
Ei tig yur) dia vourCouévny doxnory wetaBdAdAorto audiaocua, 
kai dvtt Tov eiwOdTO¢ yvvatkEeiov audidopatoc avdp@ov avadd- 
Bo, avdbewa EoTw. 


KANQN IA’, 
Ei tig yuv) Katadiravor tov avdpa, Kat dvaywpeiv &0éAoL, 
BdeAvttomévy TOV ydwor, avdbeua éoTo. 


KANQN IE’, 


Ei tug katadyundvo ta éavtov réxva, Kal ph TEKVO- 
Tpopol, Kai TO doov én’ av’T@® mpdg BeooéBELav THY Tpoo?- 
Kovoav avdyol, dAAa Tpopdoet Tij¢ aoKhoEews apuedoin, avdbewa 
EoTW, 


KANON Ie’, 

Ei tiva tékva yovéwy, wdAtota TLOTOY, dvaywpoin Tpopdoet 
GeoceBeiac, Kat py THY KAaOHKOVOaY TLV TOIG¢ yovevoLY aroO- 
VE"oL, TpOTYLWMEVAG OnAovoTL Tap’ avTOIG Ti¢ BeocEBEiac, avd- 
Gena EoTo. . 


KANQN IZ’. 

Ei tig yuvarkdv dia vowtgouévnv doknowv dtroKeipo.to 
Tac Kowac, aco Edwkev 6 Oedc Eig brouvynoww Tig broTayie, 
@¢ Tapadvovoa Td TpboTayya Ti¢ broTayic, dvdbeua 
eoTW. 

KANQN IH’, 

El tig dia vomicouévnv donno év ry Kvuptang vyotevor, 

dvd0eua EoTw, 


KANQN 16’, 

El tig TOY doKovpévwv, Ywpic swpaTiKhG avayKnc, VTEpnpa- 
vevolTo, Kal Tac Tapadedomévac vnoteiag elg TO KOLVOV, Kal pv- 
Aacoopévac bd Tie eKxKAnoiac Tapadtor, brorKovpovvTog ev 
avT® TEedsiov AoyLomod, avabewa oT. 


OF GANGRA. 927 


CANON XII. 

If any one, under pretence of asceticism, should wear a 
[rough] cloak and, as if this gave him righteousness, shall 
despise those who with piety wear the Berus and use other 
common and customary dress, let him be Anathema. 


CANON XIII. 


If any woman, under pretence of asceticism, shall change 
her apparel and, instead of a woman’s accustomed clothing, 
shall put on that of a man, let her be Anathema. 


CANON XIV. 


If any woman shall forsake her husband, and resolve to de- 
part from him because she abhors marriage, let her be Ana- 
thema. 

CANON XV. 

If any one shall forsake his own children and shall not 
nurture them, nor so far as in him lies, rear them in be- 
coming piety, but shall neglect them, under pretence of asce- 
ticism, let him be Anathema. 


CANON XVI. 


If, under pretence of religion, any children shall with- 
draw from their parents, particularly [if the parents are] be- 
lievers, and shall withhold becoming reverence from their 
parents, [thus] evidently honouring religion more than them, 
let them be Anathema. 


CANON XVII. 


If any woman shall, under pretence of religion, cut off her 
hair, which Gop gave her as the reminder of her subjection, 
let her be Anathema, as one who annuls the ordinance of 
subjection. 

CANON XVIII. 

If any one, under pretence of asceticism, shall fast on 

Sunday, let him be Anathema. 


CANON XIX. 


If any of the ascetics, without bodily necessity, and having 
full use of his reason, shall behave with insolence and dis- 
regard the fasts commonly prescribed and observed by the 
Church, let him be Anathema 


228 CANONS 


KANQN K/’, 


Ei tic aitiéto, obrEepnddvw diabéoer Keypnuévog kat 
BdeAvoobpevoc, Tag avvdieig THY pwaptipwr, 7 Tag ev ad- 
taic ylvouévac Aettovpylac, Kai Tag pviuac abToy, avdbeua 
EOTW. 


Tatra dé ypddouer, ovk exxdmtovteg Tove év TH exxAnoia 
Tov Oeov kata Tac Tpadac dokeicbat BovAowévove, GAAa Tov¢E 
AauBdvovtac thy wvrdbectv Tig doKhoewc Eig vTEpypaviar, 
Kata TOV agedéotepov BlovyTwy Etratpomévoucg Te, Kal Tapa TAC 
Tpadac kai trode éxKkAnovaotiKkovs Kavdvac KaLvLomov¢ Eiodyov- 
tac. ‘Hyeic tovyapovy, kat napbeviay peta tarervoppootyvyc 
Oavpdgouev, Kal éyKpdtevav peta oEeuvoTntog Kat GeodEBeiac 
ylvouévnv darrodexoucba, Kal avayaopyno. THY éyKOOMiwY Tpay- 
udTwv peta TaTEvoppoovvnc aydueba, Kal yduov ovvoiknoy 
osuvayy Tidpev, Kal TAOVTOY pETa AtKaLoovYNG Kal EvTOLiag 
ovk § eéovOevoduev, Kat AttéTyTa Kal evTédAgiav dudtacud- 
tov dv’ émuérerav pdvov Tov owpatog aTEpiepyov éeTaLvov- 
wev: tac d& e&xAdtove Kal TeOpvupévag év tH eobATL TpOd- 
dove atootpepoueba, Kat Tov¢ oiKovge TOV OE0d Teper, 
kal tac¢ ovvddove ta¢g én’ adtoic, wo aylag Kat étwoedeic 
donaéueba, ob ovykdAgiovtec tiv evoéBetav ev Toi¢ olkotc, 
adda Tmdvra toTov TOV én’ dvduate Tov OE0d oikodounbévTa 
TYL@UTEG, Kal THY ev att TH kexkAnola ovvédevav sic 
opéretav Tov KOLVOU TpooLéwefa, Kal Tac Kal’ drEPBOARY 
evtollac THY addeAdav, Tag Kata Tac Tapaddcetc dia TiC 
ExkAnoiag ei¢ todv¢ TTWYOdG yLvouévac, pakapicouerv, Kal 
madvta, ovvedAdvtac eitetv, ta tapadobévta, brd THY O&iwy 
Tpapav kai tOv adrootoAiKdy tapaddcewy év tH éxkAnoia 
yivecOat evyoueba, 


OF GANGRA. 229 


CANON XxX. 


If any one shall, from a presumptuous disposition, con- 
demn and abhor the assemblies [in honour] of the martyrs, 
or the services performed therein, and the commemoration 
of them, let him be Anathema. 


iE 


These things we write, not to cut off those in the Church 
of Gop who wish to lead an ascetic life, according to the 
Scriptures ; but those who carry the pretence of asceti- 
tism to superciliousness ; both exalting themselves above 
those who live more simply, and introducing novelties con- 
trary to the Scriptures and the ecclesiastical Canons. We do, 
assuredly, admire virginity, [attended] by humility ; and we 
have regard for continence, accompanied by godliness and 
gravity ; and we praise a retreat from worldly occupations, 
[when it is made] with lowliness of mind ; [but at the same 
time] we honour the holy companionship of marriage, and 
we do not contemn wealth enjoyed with uprightness and 
beneficence ; and we commend plainness and frugality in ap- 
parel, [which is worn] only from attention, {and that] not 
_over-fastidious, to the body; but dissolute and effeminate 
excess in dress we eschew ; and we reverence the houses of 
Gop and embrace the assemblies held therein as holy and 
helpful, not confining religion within the houses, but reveren- 
cing every place built in the name of Gop; and we approve of 
gathering together in the Church itself for the common profit; 
and we bless the exceeding charities done by the brethren 
to the poor, according to the traditions of the Church ; and, 
to sum up in a word, we pray that all things which have been 
delivered by the Holy Scriptures and the Apostolical tradi- 
tions, may be done throughout the Church. 


THD ’EN “ANTIOXEIA ZSYNOAOY 
HATS TOA 2YN OATS 





"H ayia Kai eipnrvixwrdtn abvodoc, 7) ind tod Osod ovy- 
kporneioa év ’Avtioyeia, && imapyiag Lvpiacg Koidnc, Por- 
viknc, Uadaorivnc, ’ApaBiac, Meoororapiac, KtAtkiac, ’loav- 
plac, Toig Kar’ éenapyiav buowtbyoug Kat dyiowg ovAdettoupyotc 
év Kupiw yaipecv. 

‘H. yadpic¢ cat 4 aAnbeca “Inood Xpiotod tod Kupiov 
kat Xwripoc nav, éentokepayévn tHY ’Avtioyéwy dayiav 
éxkAnoiav, Kat KkatT& 7d avTd ovvdtTovoa pEeTa dpuovoiac 
kat ovudwriag Kal tveipatog Eipnrikod, ToAAa piv Kat 
dAhka KatapOwoev, év mdor O& Kal Tovto KatopOot é&é 
broBoAjg tov dyiov Kai eipnrixod TIvetuatoc. “A yap 
Kahac exetv edoke, meta TrAeiovoc oKépEews Kal émiKpicewe 
6u0d TavTOV iaYv TOY éemLoKdTWY KaTa TO advTO OVyKpOTN- 
Gévtwy ént tite “Avtioyeiag éx diaddpwv érapyiay, ent 
THY duEeTépay yve@ow avynvéyKapev, ToTevoarvTec TH Tod 
Xplorod yapitt, Kai TO THC eipnyne ‘Ayiw Tvevparte, bre 
Kal avTol ovpTvevonte, wo av dvvauel ovvovtes Tpiv, Kai 
Tate Edyaic avvepyovvTec, maAAOY dé Hvouévor qutv, Kal TH 
‘Ayiw Ilvevrwate ovurapovtec, ta adbtd Te tiv ovudwrioartec 
Kat optoauevol, Kat Ta dpbdc déEavta EmoppayiSouevor Kar 
BeBarobvreg tH Tov ‘Ayiov Ivetparto¢g ovugwria. 

Hioi d& of dptobévte¢ éExkAnovactiKol Kavévec of tbmore- 
TAYMEVOL, 


SYNODICAL EPISTLE. 


COUNCIL OF ANTIOCH. 





The holy and most peaceful Synod which has been gathered 
together in Antioch from the Provinces of Cole-Syria, Phe- 
nicia, Palestine, Arabia, Mesopotamia, Cilicia, and Isauria ; 
to our holy and like-minded fellow Ministers in every Pro- 
vince, wisheth health in the Lorp. 

The grace and truth of our Lorp and Saviour Jesus Curist 
hath regarded the holy Church of the Antiochians, and, by 
joing it together with unity of mind and concord and the 
Sprrir oF Pxacg, hath likewise bettered many other things ; 
and in them all this betterment is wrought by the assistance 
of the holy and peace-giving Spirit. Wherefore, that which, 
after much examination and investigation, was unanimously 
agreed upon by us Bishops, who, coming out of various Pro- 
vinces, have met together in Antioch, we have now brought 
to your knowledge ; trusting in the grace of Curist and in 
the Hoty Sprrir or Pracs, that ye also will agree with us and 
stand by us as far as in you lies, striving with us in prayers, 
and being even more united with us, following the Hoty Sprrir, 
uniting in our definitions, and decreeing the same things as 
we; ye, in the concord which proceedeth of the Hoty Srrnrr, 
sealing and confirming what has been determined. 

Now the Canons of the Church which have been settled 
are hereto appended. 


EO ASN Oo ait, 


THE EN ANTIOXEIA THE XYPIAZ ZYNOAOT, 





KANQN A’, 


IIdvtag tov¢” Todyovtag Tapadverv tov 6pov TIE 
dyiac Kai peyddAnc ovvddov ti¢ é&v Nikaia ovykpotn- 
Oeiong ei mTapovoia Tij¢ evoeBeiag tov OeodiAeotdtov 
BaoiAtéwo Kwvotavtivov, mepl tig adyiag éoptij¢ Tov 
owrnpiodove lacya, axovvwyytovg Kal anoBAnrove eivat 
Tho  éxKkAnoiac, el émuyévotev laAoverkoTepov évioTape- 
vo. mpoc Ta Kaldco dedoyuéva, Kai Tavita eipyobw TeEpl 
Tov AaikOv, Ei 0& Tig TOY TpoEcTaTwWY THE éeEkKAN- 
diac, énioKoToc, i} mpeoBvTepoc, 7 OldKovoc, peta TOV 
bpov TtovTov ToAunoetev eri dlaotpopy THY Aawy kal 
Tapayh TOV EeKkAnowy ididgerv, Kai peta THY ‘lovdaiwy 
émitedeiv Td Tldoya* Ttovtov  dyia ovvodoc évTeddev 
On GAddtpiov éexpive tig éeKKAnotac, wo ov povov é~avTa 
auaptiag étiawpevovta, dAAd ToAdAoic diapOopic Kai dra- 
aTpopic yivouevov aittov> Kai ov povoy tov¢ TOLOVTOUG 
Kabaipet Tig Agttovpyiac, GAAd Kai Tov¢ ToOAWOYTag ToOv- 
Tole =KoLVwvEeiy peta THY Kabaipeotv, Todvc dé Kaba- 
peVévtac amoorepeicbar Kai Tic ewOev Tito, hoe 6 ayLog 
kavov Kal TO TOU OE0v LepatEiov pETEiAnder. 


KANQN B’, 


Ilavtacg rove siowvtac eic tiv ékKkAnoiav, Kai Tov 
iepiv Tpadadv adkovovtac, pi Kowvwvodvtac d& evyicg dua 
T® hag, atootpepouévove tiv dyiav peTtdAnyw Tij¢ Eevya- 
piotiag Kata Tiva ataziav, tovtove anoBArrove yivecBat 
Tio éxkknotac, &we dv eowoAoynoduevor, kai deigavtec Kap- 
Tov¢ eTavoiac, Kai Tapakadécavtec, Toyxeiv dvvnOdor 
ovyyveunc: pn ééeivar d2 Kotvwvetv Toig dkotvwryjTtoc, pnde 


CANONS OF ANTIOCH. 





CANON L 


Whosoever shall presume to set aside the decree of the 
holy and great Synod which was assembled at Nica in the 
presence of the pious and most religious Sovereign Constan- 
tine, concerning the holy and salutary feast of Easter, if they 
shall obstinately persist in opposing what was [then] rightly 
ordained, let them be excommunicated and cast out ; and let 
this be said concerning the laity. But if any one of those who 
preside in the Church, whether he be Bishop, Presbyter, or 
Deacon, shall presume, after this decree, to exercise his own 
private judgment to the subversion of the people and to the 
disturbance of the Churches, by observing Easter [at the same 
time] with the Jews, the holy Synod decrees that he shall 
thenceforth be an alien from the Church as one who not only 
heaps sins upon himself, but who is also the cause of destruc- 
tion and subversion to many ; and it deposes not only such 
persons themselves from their ministry, but those also who 
after their deposition shall presume to communicate with 
them. And the deposed shall be deprived even of that ex- 
ternal honour, of which the holy Canon [i. e., the Sacerdotal 
List] and Gon’s priesthood partake. 


CANON II. 


All who enter the Church and hear the Holy Scriptures, 
but do not communicate with the people in prayers, or who 
turn away, with a certain disorder, from the holy partaking of 
the Eucharist, are to be cast out of the Church, until, after 
they shall have made confession, and having brought forth the 
fruits of repentance, and made earnest entreaty, they shall have 
obtained forgiveness; and it is unlawful to communicate with 


234 CANONS 


Kat oikove ovveAPovrac ovvevyecbar Ttoigc pn TH eKkKAnoia 
ovvevyouévorc, pnde év étépa exKAnoia wrrodéyecOar Tove ev 
éTépa ekkAnoia fu) ovvayouévovc.. Ei d& avein tig TeV 
ETLOKOTWV, 7 TpEecBvTepwr, 7) OlakdvwY, 7 TLG TOD KaVvovoc 
TOi¢ GKOLYWY7TOLG KOLYWYHY, Kai TOUTOY akOLYwYNTOY Elva, 
Oo av ovyxéovta TOY Kavova Tic ExKAnoiac. 


KANON I, 


Ei tig tpeoBvrepoc, 7) didkovoc, 7) bAwe THY Tod tepateiov 
TLC, KATAALTOY THY EavTod TrapolKiay, sic Erépav arréADOL, EneLTA 
TavTeA@e metactac, OlatpiBery év GAAQ Tapotkia Tetpatat ent 
TOAA® XpOvm, unkeTe Aettoupyeiv, el pudAtora KaAodvYTL TH 
ETLOKOTW TH (Oi, Kal EravedbeEiv eic THY TapotKiay THY EavTOd 
TAPALVOVUTL, [Ly VTaKOvoL. Hi dé kal énupévor TH atakia, Tavte-— 
AG¢ abtov KaBaipeiobar tHe AetTOvpyiac, wo punKéTe YOpav yey 
avokataotdoewc. Hi d& kaGaipeBévta Oia TadTHv THY aitiay dé- 
otto ETEpoc ériokorac, KakEivoy énitiiag TYyYdvELY bTO KOLVTC 
avvddov, wo TapadAvorvTa Tove Decode TODS EKKANOLAGTLKOUS. 


KANON A’, 


Ei tig érioxonocg bro ovvddov Kabaipebelc, 7) mpecBirepoc, 
1 Oldkovoc, vd tov idiov émoKdrov, ToAunoelé TL Tpazat 
Tig Aettoupyiac, eite 6 émioxoto¢ Kata Thy mTpodyovoav 
ovvnfeav, etre 6 mpeoBitepoc, elite 6 didKovoc: punkéTe 
eGov eivat avTd, unde év éErépa ovvddm éAnida aroxatao- 
TMOEWC, TE amoAoyiac yopav Eyev, GAAd Kal Tove Kol- 
vwvovvtag avtT® tmdvrag anoBdAdrecOar tio éxkAnoiac, Kat 
uddtota, ei pabdvtec THY ard6paciy THY KaTa THY TpoELpNUE- 
vv egeveyOeloav, toAunoeav adtoic Korvwrety, 


. 


KANQN EF’, 


Ei tig mpeoBvtepoc, 7 didKkovoc, katadpovjoac tov idiov 
émokorov, apwpicev Eavtdv tic eKKAnoiac, nal idia ovvi- 
yaye, kal @vovacripiov éornoe, Kal, Tod émoKdtov TpocKa~ 


OF ANTIOCH. 235 


excommunicated persons, or to assemble in private houses 
and pray with those who do not pray in the Church ; or to 
receive in one Church those who do not assemble with another 
Church. And, if any one of the Bishops, Priests, or Deacons, 
or any one of the Canon [i. e., the Sacerdotal List] shall be 
found communicating with excommunicated persons, let him 
also be excommunicated, as one who brings confusion on the 
Canon of the Church. 


CANON III. 


If any Presbyter, or Deacon, or any one whatever belong- 
ing to the Priesthood, shall forsake his own Parish, and shall 
depart, and, having wholly changed his residence, shall set 
himself to remain for a long time in another Parish, let him 
no longer officiate; especially if his own Bishop shall summon 
and urge him to return to his own Parish and he shall dis- 
obey. And if he persist in his disorder, let him be wholly 
deposed from his ministry, so that no further room be left for 
his restoration. And if another Bishop shall receive a man 
deposed for this cause, let him be punished by the Common 
Synod as one who nullifies the laws of the Church. 


CANON IV. 


If any Bishop who has been deposed by a Synod, or any 
Presbyter or Deacon who has been deposed by his Bishop, 
shall presume to execute any part of the ministry, whether it 
be a Bishop according to his former custom, or a Presbyter, 
or a Deacon, it shall no longer be lawful for him to have a 
prospect of restoration, nor an opportunity of making his 
defence, in another Synod ; but they who communicate with 
him shall all be cast out of the Church, and particularly if 
they have presumed to communicate with the persons afore- 
mentioned, knowing the sentence pronounced against them. - 


CANON V. 


If any Presbyter or Deacon, despising his own Bishop, has 
separated himself from his Church, and gathered a private 
assembly, and raised an Altar; and if, when summoned by 


236 CANONS 


Aeoapevov, ameGoin, Kat pun BovAotto at7@ TeibecOat, pndé 
UTakovery Kal mp@rov Kat devtTEepov KadovyTL, TOvTOY Ka- 
Oaipsiobar TavTeA@c, Kal pnKéte Oeparteiag Tvyydverv, unde 
dvvacbat AauBdvery thy éavtod Tinhv. Ei dé trapapévor 
OopvBOv Kat dvaoratav tiv éexKkdAnoiav, dia Tio ewOev 
éfovoiacg wo oTaciwdon avTov éntotpépecbat. 


KANQN ¢’, 


Ei tic td Tov idiov émtoxdTov akotva@vntog yéyove, 
un mpotEepov avtov nap’ éEtépwv dexyOjval, ci py br’ adv- 
Tov mapadeyOein tov idiov éemioKdTov, 1, ovvddov yevo- 
pévnc, anavtjoac amoAoyjoetal, TEloug TE THY ovvodo?r, 

ek fe 2 3 La e 9 x . 7 >. ss - ~ 
Kkatadesoito ETépav andpactv. ‘O avro¢ dé Opog ET? AaiKkar, 
kat mpecButépwr, Kal diakdvwr, kal mdvTwy TOY &y TO 
Kavove, 


KANQN Z’, 


Mndéva dvev sipnuik@v déyecOar TOY Févwy, 


KANON H’, 


Mydé tpeoButépouc Tove év Taic yOpalc KavovIKac ETLOTOAaC 
dLd6vat, 7} TpO¢ WOvove TOG yEiTovacg ETLOKOTOVG EmLOTOAGS éK- 
mréuTrerv * Tod dé aveTiAnTTOVEG YwpETLOKOTIOUC dLdd6vat ElpnriKde. 


KANQN 0’, 


Todo Kal? Exdorny énapyiav éenvokdrove eidévar yp TOV éV 
TH [LNTPOTOAEL TpOEOT@TA ETioKOTOY, Kai THY gpovTida dava- 
déyecOa Tdons Tie ETapyiac, dia TO Ev TH pHTpoTdAEL TavTa- 
ybev ovvTpéxely TdvTac TOvG Ta Tpdywata Exyovtac. "“OGev 
édoke Kal TH Tih TponyeioOar avtov, pndéy TE mMpdTTELY 
TEpLTTOV TOVC AoLTOdG kéTLOKOTOVC aVvEV avTOv, KaTa TOV 
dpxaiov Kpatnoavta ék TOY Ilatépwv judy Kavévas 4 TavTa 
pova, boa TH éExdorov émBdAre Traporkia, kat Taic br’ 
aitiv xopatc. “Exaotov yap érioxotov é&ovolay yey Tic 
éavtov tTapotkiac, dloiKeivy Te KaTa THY éxdoTw émBaddAov- 
cav ebvAdBevav, Kai Tpovotay rroteicBar aon THe XYwpac Tic 
tnd THY EavTod TOA" wo Kai YyEpoTovEiy mpEeoBuTépove 


OF ANTIOCH. 237 


his Bishop, he shall refuse to be persuaded and will not obey, 
even though [his Bishop] summon him a first and a second 
time, let such a one be wholly deposed and have no further 
remedy, neither be capable of regaining his rank. And if he 
persist in troubling and disturbing the Church, let him be 
corrected, as a seditious person, by the civil power. 


CANON VI. 


If any one has been excommunicated by his own Bishop, 
let him not be received by others until he has either been 
restored by his own Bishop, or until, when a Synod is held, 
he shall have appeared and made his defence, and, having 
convinced the Synod, shall have received a different sentence. 
And let this decree apply to the laity, and to Presbyters and 
Deacons, and all who are in the Canon [7.e., on the Sacerdotal 
List]. 


CANON VII. 


No stranger shall be received without letters pacifical. 


CANON VIII. 


Let not country Presbyters give letters canonical, or let 
them send such letters only to the neighbouring Bishops. 
But the Chorepiscopi of good report may give letters pacifical. 


CANON IX. 


It behoves the Bishops in every Province to acknowledge 
the Bishop who presides in the Metropolis, and who has to 
take thought for the whole Province ; because all men of 
business come together from every quarter to the Metropolis, 
Wherefore it is decreed that he have precedence in rank, and 
that the other Bishops do nothing extraordinary without him, 
(according to the ancient Canon which prevailed from [the 
times of ] our Fathers) or such things only as pertain to their 
own particular Parishes and the districts subject to them. 
For each Bishop has authority over his own Parish, both to 
manage it with the piety which is incumbent on every one, 
and to make provision for the whole district which is depend- 


238 CANO UNS 


kai dltakdvovc, kai peta Kploewo Exacta OladauBaverv’ Te- 
patépw dé pndév mpattev énvyeipsiv, diya Tod {Ze pntpo- 
TOAEwo §éTLoKOTTOV, unde avToY dvev Tie TY AoiTov 
yrapne. 


KANQN I’, 


Tovg év tai¢ Kojatc, 7) Taig yapaic, 7 Tove Kadovpé- 
vovg YwpeTakoTrove, ei Kai YElpobeciav Elev etmLoKOTOV elAn- 
porec, edose TH ayia ovvedw eidévae ta éavtdv pétTpa, Kai 
Oiorkeiv tag vToKEmévac avtoig éxkAnoiac, Kal TH TOvTwWY 
apkeioOae dpovrTidt Kat Kndeuovia, KaQtorav dé avayvucrac, 
kal vTodtakovouc, Kal %popkiotac, Kal TH TovTWY adpKEicOa 
Tpoaywyh* jite d& mpEoBiTepov, prjte Didkovov ‘yetpoToveiv 
ToAuav diya tod év tH TOAE eEmLoKOTOV, H UTOKELVTAL adTéc 
Te Kal 7) YWpa, Hi d& toAujoeé tic TapaBiva Ta dpiobévta, 
Kabatpeicbar avtov Kal qo petéxer Tic. Xwperioxorov dé 
yivecbac bd Tod Tig TOAEwC, 1) LTOKELTAL, EMLOKOTOD, 


KANQN IA’, 


Ei tug étioxoroc, i mpecBvtepoc, 7) bAwe Tod Kavévoc, 
dvev yveung Kai ypauudtwv tiv év th érapyia énioKéTtwr, 
Kal udAtoTa TOU KaTa TiV pNTPOTOALY, OpunoELE TpdC BacLAéa 
anedOeiv, tovtov amoKknpvtTtecba, Kal anoBAntov yiveobat, 
ov u“ovov Tie Kolvwriac, GAAd Kat THE agiac, Ho peTexwv 
Tvyyavel* wo TapevoyAciv toAuovTa Tag Tov OeodiAEcTaToV 
Baciréwe tueav dKodc, Tapa Tov Oeouodv tie éxxAnoiac. Ei- 
dé avayKaia Kadoin xpeia tpg Bacidéa dSpudv, TovTO TpaT- 
TELY [ETA OKEPEWC Kal yvuuNno TOD KaTa THY pNTPOTOALY THC 
erapyiac énioxorov Kal TOY év abt, Toig TE TOVTWY ypap- 
pao édodidfecbar. 


KANQN IB’. 


Ei tug ord tod idiov énioKdrov Kabatpebele mpEecBdTEpoc, 
| Otakovoc, 7 Kai éxioxonog i776 ovvodov, evoyAjoat ToAun= 
oete TAC BaoltAtwc akodc, Ofov eri weiova éerioKdTwY odvodov 


OF ANTIOCH. 239 


ent on his City ; to ordain Presbyters and Deacons ; and to 
settle everything with judgment. But let him undertake 
nothing further without the Bishop of the Metropolis; neither 
[let] the latter [do anything] without the consent of the others. 


CANON X. 


The Holy Synod decrees that persons in villages and dis- 
tricts, or who are called Chorepiscopi, even though they may 
have received a Bishop’s Ordination, shall regard their own 
limits and manage the Churches’subject to them, and be con- 
tent with the care and administration of these ; but they may 
ordain Readers, Sub-Deacons, and Exorcists, and shall be con- 
tent with promoting these. But [such a one] shall not pre- 
sume to ordain either a Presbyter or a Deacon, without the 
Bishop of the City to which he and his district are subject. 
And if he shall dare to transgress [these] decrees, he shall be de- 
posed from the rank which he enjoys. And a Chorepiscopus 
is to be made by the Bishop of the City to which he is subject. 


CANON XI. 


If any Bishop, or Presbyter, or any one whatever of the 
Canon [%. e., the Sacerdotal List] shall presume to betake 
himself to the Emperor without the consent and letters of the 
Bishops of the Province, and particularly of the Bishop of the 
Metropolis, such a one shall be publicly deposed and cast out, 
not only from Communion, but also from the rank which he 
happens to have; inasmuch as he dares to trouble the ears of 
our most religious Sovereign, contrary to the law of the 
Church. But, if necessary business shall require any one to 
go to the Emperor, let him do it with the advice and consent 
of the Metropolitan Bishop and other [Bishops] in the Pro- 
vince, and let him undertake his journey with letters from them. 


CANON XII. 


If any Presbyter, or Deacon, deposed by his own Bishop, 
or any Bishop deposed by a Synod, shall dare to trouble the 
ears of the Emperor, when it is his duty to submit his cause 


240 CANONS 


tp:mecOa, Kal, & vouigcr dixaa every, mpocavadépery TmAéLoov 
émuskoTolc, Kal THY Tap’ avTav édétaciv Te Kal, Enikplow 
éxdéxed0at, 6 d2, TovTwY dALywpHoac EvoyAnoele TH BaoLrdasi 
Kai TovTOV pndEiadc ovyyvounco asodva0aL, nde KwOpay aTo- 
hoyiac éyevv, pnd’ éAtrida peAAovons aToKaTacTaoEwWS TPOO- 
doKay, 


KANQN IT. 


Mydéva étioxotov toAuav ad’ érépac émapylac ei¢ éEtépav 
petaBuivery, Kal yelpoTtovety év EkKAnoia TLVaG Eig TpoaywynY 
Aettovpyiac, unde ei ovverayoito EavT@ Etépovc, ei UT) Tapa- 
KAnOeic adixotto did ypayyaTwY Tov TE pNTpOTOAITOV Kal THY 
ovv avT®@ émioKdTwr, wv Ei¢ THY Ywpav Tapépyotto, Hi dé 
undevog Kadodbvtog atéAPor ataktwo éTti yElpoNecia TLVOY, Kal 

4 ~ 2 ~ 4 ‘ 4 
KATAOTAOEL TOV EKKANOIAOTLKOY TPAYLaTWY, [7] TPOONKOVTWY 
aiT@, akupa piv 7a 7m’ avtov TpaTTOmeva TvyYavelY, Kal 
avtov d& inéyetv tho atagiacg adTov, Kai Ti¢ TapadAdyov ért- 
NELPHTEWCS THY TpocjKovoay diKknv, KaOypnuévov evTevOev 7OH 
UNO THE ayiag ovvddov. 


KANQN IA’, 


Ei tig émioxotog eri tuo &yKkAnjuaor Kpivotto, érerta 
ovuBain TEpl avTov dtadwretv tovg év TH éEnapyia ém- 
oxoTouc, Tov piv aOdov Tov KpLYo“EVvoY dropaLydvTwr, 
Tov dé, &voyov: wtrép anaddayhc¢ mTmaono audroBnTijcewc, 
idoge TH dyla ovvddw, TOY TiC pNtpoTOAewo énioKoTOV 
and THe TAnooywpov éEnapyiag etakadrsiobar Erépove 
Tlvac, TOvG ETLKpLVOdYTAaG, Kat THY adupioBATHOLY dLadv~ 
covrac, Tod BeBaidoat ody Toi¢ Tie éemapxiag TO Tapl- 
oTauEevov, 


KANON IE’, 


Ei tic émioxotoc, émi tow éeyKAjuac. Kkatnyopnbetc, 
Kplbein bd TavTWwY TOY ev TH erapyia étloKOTWY, TaAV- 
Teg TE avdwror play Kat’ avtod &&evéyKoiey wWijpov, Tov- 
Tov pnkéte trap’ éréporc dikagecBar, dada pévery Be- 
Baiav tHv obvudwvov tév emi tho émapyiag éntoKoTWwv 
aTopacty, 


GE ANTIOCH. 241 


to a greater Synod of Bishops, and to refer to more Bishops 
the things which he thinks right, and to abide by the examina- 
tion and decision made by them ; if, despising these, he shall 
trouble the Emperor, he shall be entitled to no pardon, neither 
shall he have an opportunity of defence, nor any hope of fu- 
ture restoration. 


CANON XIII. 


No Bishop shall presume to pass from one Province to an- 
other, and ordain persons to the dignity of the Ministry in the 
Church, not even should he have others with him, unless he 
should go at the written invitation of the Metropolitan and 
Bishops into whose country he goes. But if he should, with- 
out invitation, proceed irregularly to the ordination of any, or 
to the regulation of ecclesiastical affairs which do not concern 
him, the things done by him shall be disallowed, and he him- 
self shall suffer the due punishment of his irregularity and 
his unreasonable undertaking, by being forthwith deposed by 
the Holy Synod. 


CANON XIV. 


If a Bishop shall be tried on any accusations, and it should 
then happen that the Bishops of the Province disagree con- 
cerning him, some pronouncing the accused innocent, and 
others [pronouncing him] guilty; for the settlement of all 
dispute, the Holy Synod decrees that the Metropolitan call on 
some others of the neighbouring Province, who shall add their 
judgment and resolve the dispute, and thus, with those of the 
Province, confirm what is determined. 


CANON XV. 


If any Bishop, lying under any accusation, shall be judged 
by all the Bishops in his Province, and all shall unanimously 
deliver the same verdict concerning him, he shall not be again 
judged by others, but the unanimous sentence of the Bishops 
of the Province shall remain established. 


242 CANONS 


KANOQN Ie", 


Ei tic érioxorog oyoAdowr, émi oxyoAdsovoav ékkAnoiav 
éavTov éemuipplipac, toapndga tov Opdvoy diva ovvddov TEdéEiac, 
TovTOY aTOBAnTov Elva, Kav ei TGC 6 Aadc, Ov LonpTacEr, 
a >. v4 , x 3 “A st if r , 
EAotto avtov, Tedsiav dé Exeivny sivat ovvodov, 4 OvuTapEoTt 
kal 6 THC pnTpoTOAEwe, 


KANQN IZ’, 


Ei tic énioxotog yetpobeciay émioxorov AaBwy, Kai dplo- 
Oeic mpoeotavat Aaov, wn KatadéEorTo THY AELTOVpyiav, unde 
mretOorto amévat gig THY &yxElptobEioay abT@ ékKAnoiav, TOv- 
Tov glvat dkovwvyToVv, é¢ 7’ av avayKkacbeic KatadééolTO, 7} 
Opioot TL TEpt adTOD 7% TEAEia avvOdOG TOY KaTa TY éTap- 
xiav émloKoTOv, 


KANQN IH’. 


Ei tig étioxotroc yetpotovnbeic sig tTraporkiav, un aTréAOn 
ei¢ qv éxeipotov7On, ob Tapa tiv éavtTod aitiav, aAd’ Aroe 
dua THY TOU Aaod Tapaitno.y, 
avtod yEevouévnv, TovTOY jETEYELY THC TYWAC Kal Tio AeEl- 
Toupyliac, povoyv pindév TapevoyAovvTa Toi¢ Tpaypyact TiC 
éxkAnolac, Eva av ovvayoto’ éKdéyeocOar dé TovTOY, 0 av 
h Tig émapyiag Ttedeia ovvodog Kpivaca TO TaploTduevoy 


> 


” ? ts Siar ’ 
nH Ov érépav aitiav ovK & 


dpion. 
KANQN I[0’, 


*Exioxorov py xeElpotoveiobat diya ovvddov Kat ta- 
povoiag tov é&v TH pntpoToAa Tij¢ émapyiac: tovTov dé 
mapovtog éamavtoc, BéATiov piv ovveivac ab’Td TavTac 
Tove év TH émapyia ovdAdettovpyovc, ovc¢ Kal mpoonKer 
ou’ émotoAijg Tov év TH puntpoToOAee ovyKkadsiv. Kai ei 
pev amavtotey of tmavtec, BéATiov: ei dé dvoyEpic TOvTO 
ein, Tovc ye TAslove eédmavtoc tapeivat dei, 7) dvd ypap- 
udtwv duopypove yevéoOa, Kal ovTW pETa TIC TOY TAELO- 
vwv rol Tapovoiac, 7 Whdov, yivecOar tiv KaTadoTao: 
ei d& dAdwe mapa Ta wptopéva yiyvorto, pndév loyverv 
THY xElporoviay, Ei d& xata Tov awplouévov Kavova yiy- 
volTo 1) KaTdoTaoic, avTiAéyoev dé Tivec Ov’ oiKeiav dtdAo- 
veLKiay, KpaTeiv THY TOY TrAEL6VWY idoY, 


OF ANTIOCH. 243 


CANON XVI. 


If any Bishop without a See shall throw himself upon a 
vacant church and seize its throne, without a full Synod, he 
shall be cast out, even if all the people over whom he has 
usurped jurisdiction should elect him. And that shall be [ac- 
counted ] a full Synod, in which the Metropolitan is present. 


CANON XVII. 


If any Bishop, having received the ordination of a Bishop, 
and having been appointed to preside over a people, shall not 
accept his ministry, and will not be persuaded to proceed to the 
Church entrusted to him, he shall be suspended, until he shall 
have been constrained to accept it, or until a full Synod of the 
Bishops of the Province shall have determined concerning him. 


CANON XVIII. 


If any Bishop ordained to a Parish shall not proceed to 
the Parish to which he has been ordained, not through any 
fault of his own, but either because of the rejection of the 
people, or for some other reason not arising from himself, let 
him enjoy his rank and ministry ; only he shall not disturb 
the affairs of the Church which he joins; and he shall abide 
whatever the full Synod of the Province shall determine, after 
judging the case. 


CANON XIX. 


A Bishop shall not be ordained without a Synod and the 
presence of the Metropolitan of the Province. And when he 
is present, it is by all means better that all his brethren in the 
Ministry of the Province should assemble together with him ; 
and these the Metropolitan ought to invite by letter. And it 
were better that all should meet ; but if this be difficult, it is 
indispensable that a majority should either be present or 
take part, by letter, in the election, and that thus the ap- 
pointment should be made in the presence, or with the con- 
sent, of the majority ; but if it should be done contrary to 
these decrees, the ordination shall be of no force. And if 
the appointment shall be made according to the prescribed 
Canon, and any should object through natural love of contra- 
diction, the decision of the majority shall prevail. 


244 CANONS 


KANQN K’. 


Ata ta¢ ékkAnotaotiKkac ypeiac, Kai Ta¢ THY aydioBnTov- 
pévav dtadvoec, Kardc éxyerv &dose ovvddovce Kab’ éxdorny 
imapyiav TOV ETLoKOTWY yivecbar devTEpov Tov EToVE’ dag 
pev peta tiv tpitnv EBdoudda Tig éoptij¢ tod Ldoya, dorte 
Th Tetdpty EBdoudde Tigo IevrynKoorig étitEdcioBar THV ovvo- 
dov, VTOMLYHOKOVTOG TOE ETAapYIWTAaG Tov év TH pNTpOTOAEL * 
thy d& devtépav avvodov yiveobat eidoic éKTwBplac, Aric éorTi 
dexatn ‘YrepBeperaiov* wate év avtaic tavtaic talc ovvéddoe 
Tpoolévar tpecBuTépove, Kai dliakovovc, Kal mdvTag ToOvCG 7OL- 
ketoOae vouicovtac, Kai tana Tic ovvddov émuiKkpioewe TvyKa- 
vetv, My é&eivac d& tivac Kal’ Eavtodc auvddove Toteicba, 
Gvev THY TENLOTEYLEVWY TAC UNTPOTOAELC, 


KANQN KA’, 


’"Enioxotov dmd tapokiac étépac sic Etépav pH pebiora- 

s ’ Ya ? 9e7 x , ein ~ 

aa, pyte avdatpétwg éEtippintovta EavTov, pnTe bTO Aawv 

ExBiacouevov, unte vO eTloKdTwWY avayKacouEevov’ péverv ds 

? LS b 7 ¢. > ~ ~ ? 7 ~ x 4 \ 

sig qv EkAnpwOn vd Tov OEod && apyij¢e éKKkAnoiav, Kal pH 

ueOiotacbat avtiic, Kata tov 7On TpOTEpov Trept TovTOY éée~ 
veyOévra opov. 


KANQN KB’. 


*Erioxorov pn émBaivery aAdorpia méAE TH pa dToKEL- 
uévy abT@, unde wpa TH abT@ pi dtadepovon, én? yetporovia 
TLvdc, nde Kablotadv mpEecBvTépov¢e 7) diaKdvove sic térove 
étépw étiaKkonm dbtroKeysévouc, el fq) dpa peta yvounc Tod 
oixeiov TIC Kwpag entoKoTov, Ei dé toAumoeé t1¢ ToLodTOY, 
akupov eivat THY xEipobeciay, Kal avTov énitipiag bd Tic 
ovvddov Tvyxavev, 


KANQN KT", 


"Erionorov wn égeivac avr’ adtov Kxaboray Etepov save 
Tob duddoyov, Kav mpdc TH Tedevt® Tod Biov Tvyxdvy’ el 
dé TL tToLovTOY yiyvotTo, akvpov elvar THY KaTdoTaCLY, Ov- 

, x ? x 4 ‘\ 
Adrrecbat dé Tov Oeowdy THY eKkKAnolaoTLKOY TEPLEXOVTA, fn 


OF ANTIOCH. 245 


CANON XX. 


With a view to the business of the Church and the settle- 
ment of disputes, it is decreed to be well that Synods of the 
Bishops, (to which the Metropolitan shall summon the Provin- 
cials), should be held in every Province twice a year; one after 
the third week of the feast of Easter, so that the Synod may 
be ended in the fourth week of the Pentecost ; and the second 
on the Ides of October which is the tenth day of the month 
Hyperberetzus ; so that, to these Synods, Presbyters and 
Deacons, and all who think themselves unjustly dealt with, 
may resort and obtain the judgment of the Synod. But it 
shall be unlawful for any to hold Synods by themselves, with- 
out the persons entrusted with the Metropolitan Sees. 


CANON XXI. 


A Bishop may not be translated from one Parish to an- 
other, either intruding himself [thereinto] of his own choice, 
or under compulsion by the people, or by constraint of the 
Bishops ; but he shall remain in the Church to which he was 
allotted by Gop from the beginning, and shall not be trans- 
lated from it, according to the decree formerly passed on the 
subject. 


CANON XXII. 


A Bishop may not enter a City [which belongs] to another, 
and is not subject to himself, nor may he enter into a district 
which does not belong to him, either to ordain any one, or to 
appoint Presbyters or Deacons to places within the jurisdic- 
tion of another Bishop, unless with the consent of the proper 
Bishop of the place. And if any one shall presume to do any 
such thing, the ordination shall be void, and he himself shall 
be punished by the Synod. 


CANON XXIII. 


It shall not be lawful for a Bishop, even at the close of life, 
to appoint another as successor to himself; and if any such 
thing should be done, the appointment shall be void. And 
the ecclesiastical law must be observed, that a Bishop must 


246 CANONS 


Oeiv dAAwe ylivecOa érioKoroy, 7) weTa ovvddov Kal eTLKpioEwS 
ETLOKOTWY, TOV [ETA THY KolunoLY TOD avaTtavoapevov THY E0v~ 
ciav éyovTwy Tov TpodyeoOat TOV aéLor, 


KANQN KA’, 


Ta tio éxxAnoiac TH ékkAnoia Kaddc exerv pvdAdrre- 
ofa d&i peta TaonG éeTumedeiac, Kai ayabij¢ ovvedjoewc, 
kal tTioTewe THC Eig TOV TadvTwWY e*dopoYv Kai KpLTIY OEOr, 
“A kai dtotxeioBat tmpoojKer peta Kpioewo Kai ékovoiacg Tov 
ETLOKOTIOV, TOU TETLOTEVUEVOU TadVTa TOV AaoY, Kai Tac 
pvyac TOV ovvayouévwov, Pavepd O& Eivar Ta SLtadépovTa 
Th EKKAnOIa, PETA yVMOEWC TOV TEPL avTOY TpEcBUTEpwY 
kal dlakovwv, Wate TovTOVE Eidéval Kai fy dyvoeiv, Tiva 
mot’ Ta iid tote THe exKkAnoiac, woTe pndev attovce Aav- 
Oavev* tv’ et ovuBain tov énmioxotov petadAAdtTev Tov 
Biov, avepiv dvtwy THv diadEepovtwy TH ExKAnoia Tpay- 
patwv, jyTe avta dvatintey Kai atoAAvobat, fujTe Ta ida 
Tov émoKoTov évoyAciobat, mpodacer THY EekkAnoLaoTLKaY 
mpayuatwrv.,  Aikalov yap Kat adpeotdv mapa TE Od Kal 
avOpwroc, ta iia Tod émtoKdToV, oi¢ adv advto¢ PBovAnTaL, 
KaTadyimavecbaL* Ta pévtor tic éeKKAnoiac abt pvAdr- 
TecOar* Kai pjte tiv exKAnoiay trouévery tia Cnuiar, 
pate tov étiokoTov Troopacer Tig éxKAnoiagc Snueveobat, 3} 
Kai ei¢ Tpdyuata éeuTinrery Tove ait diadéportac, peta 
TOU Kai avToV pETa Oavarov dvodnuia TEplBaAAecOat. 


KANQN KE’, 


"Exioxonov éyety THY THC ExKAnolac Tpayudtwv éovo.ay, 
@ote abta d.oiKeiv sig mavtac Tove deouévove, pera méonC 
evAaBeiac Kai PoBov Osod* petadAauBdvery dz Kal adtdV TOV 
deovTmy, eiye OéotTO, &ic TAG dvayKaiac abTod ypEiac, Kal THY 
map’ avT@ énievovpévwv adsAdov, wc KaTa wndéva TpdTOV 
avtov¢e oTEpeicba, Kata TOV OEiov ’AréaToAov, Aéyorvta’ 
"Eyovrec diatpodac Kai oKxetdopata, TovToc apKecOnadueba * 
el 0& mH TObTOLC apKoiTo, pEeTaBdAAoL dé Ta TpdypaTa eic 
oikeiac adtov ypeiac, Kal Tove Tépove THE EKKAnoiac, 7) TOVC 
TOV aYPGV KapTOvC, [Uy WETA yvOuNC THY TpECBYTEpwWY 7) TOV 


OF ANTIOCH. 247 


not be constituted otherwise than with a Synod and with the 
judgement of the Bishops, who, after the decease of a former 
Bishop, have the authority to promote the man who is worthy. 


CANON XXIV. 


It is right that what belongs to the Church be preserved 
with all care to the Church, with a good conscience and fidel- 
ity to Gop, the Inspector and Judge of all. And these things 
ought to be administered under the judgement and authority 
of the Bishop, who is entrusted with the whole people and 
with the souls of the congregation. And whatever belongs 
to the Church should be plainly distinguished, with the 
knowledge of the Presbyters and Deacons about him; so that 
these may know assuredly what things are the property of the 
Church, and that nothing be concealed from them : in order 
that, when the Bishop may happen to depart this life, the 
property belonging to the Church may be well known, and not 
be embezzled nor lost, and in order that the private property 
of the Bishop may not be disturbed on a pretence that it is 
[part] of the ecclesiastical goods. For it is right and well- 
pleasing to Gop and man that the private property of the 
Bishop be bequeathed to whomsoever he will, but that for the 
Church be kept whatever belongs to the Church ; so that 
neither the Church may suffer loss, nor the Bishop be injured 
for the sake of the Church, nor those who belong to him fall 
after him into lawsuits, and himself, after his death, be 
brought under reproach. 


CANON XXV. 


Let the Bishop have power over the funds of the Church, 
so as to dispense them with all piety and in the fear of Gop 
to all who need. And if there be occasion, let him take what 
he requires for his own necessary uses and those of his brethren 
sojourning with him, so that they may in no way lack, accord- 
ing to the divine Apostle, who says, “ Having food and rai- 
ment, let us therewith be content.” And if he shall not be 
content with these, but shall apply the funds to his own 
private uses, and not manage the revenues of the Church, or 
the fruits of his lands, with the consent of the Presbyters and 


248 CANONS 


diakévav yerpior, GAA’ oixetoug adtod Kal ovyyevéay, 7 dded- 
poic, 4 vioig tapdoxyotto tiv éovoiav, WoTe Ola THY ToLOdTwWY 
AeanOitwo BAdnTEecbar Tod¢s Adyouc Tij¢ ExKAnoiac, TOvUTOY Ev- 
Oivac Tapéverv TH ovvddw Tio émapyiac. Hi dé Kai dAdwe 
diaBdAArotto 6 étiaKkoToc, 7} Of OdV avTa@ TpEcBITEPOL, WO TA 
TH ékkAnola Ovadépovta, Hror && aypOv, 7 Kal é& EtTEpac Tpo- 
pdcews éxkAnoraotiKne, ele Eavtods adtopepopuevot, wo OAiBEecbat 
pév todo révyntac, dtaBodAyv dé Kai dvopnuiay mpootpiBecbat 
TO TE Adyw Kal Toi¢ OUTW dLoLKOvaL, Kai TodTOVE dLOpAACGEWS 
Tuyxdvelv, TO TpéTov doKywagovan¢e TH¢ dyiag ovvddov. 


OF BNTTO CH, 249 


Deacons, but shall give the authority to his own domestics 
and kinsmen, brothers, or sons, so that the accounts of the 
Church are secretly injured, he himself shall submit to an 
investigation by the Synod of the Province. And if in any 
other way the Bishop or his Presbyters shall be accused of 
appropriating to themselves what belongs to the Church, 
(whether from lands or any other ecclesiastical resources), so 
that the poor are oppressed, and accusation and infamy are 
brought upon the account and on those who so administer it, 
let them also be subject to correction, the holy Synod deter- 
mining what is right. 


A OVE de BF 


THE EN AAOAIKEIA THES KATATIANHS 


®PYTIAZ SYTKPOTHOEIZSHE XZYNOAOY, 





KANQN A’. 


Ilepi tov deiv Kata Tov ékKAnoltaoTiKOV Kavéva, TOd¢ 
éhevbépwo Kai vopiwo ovvapbévtac devtépoig yao, pH 
Aabpoyauiav totjoavrac, dAiyov ypovov tapeABovtoc, kat 
oyoAdoavtacg tai¢ mpooevyaic Kal vyoTEiatc, KaTa oVvyyved- 
unv arodidoc8a avbtoic tiv Kovwriav wpioaper. 


KANQN B’ 

Ilept tov tov¢ éeéayaptdvovtac év diaddpoig mraiopaot, 
kal TpookapTEepovvTacg TH Tpocevyi TIS EeFowodoyjoEewo Kal 
petavoiac, Kal THY anooTpopny TOY KakKOY TEAEiav ToOLOV- 
uévouc, Kata THY dvadoyiav Tov TTaiopaTtoc, KaLpov pETa- 
voiacg dobévto¢g Toig ToLovTOLG, dia TOdG OiKTLp“OdS Kal THY 
ayaboTnta tov Oeov tpocdyecOat TH KoLVwria. 


KANON I’. 


Ilept tov pH deiv tpooddtwo pwricbévta mpoodyecbar év 
Taypate lEepaTLKa. 


KANON AQ’, 


Ilept tov pH deiv ispatixode daveiverv, Kal TOKov¢G, Kar 
Tac Aeyouévac Hutodiag AauBdverv. 


KANQN E’, 
Ilept tov pn deiv rac yelpotoviag ént mapovoia dKpow- 
pévav yiveobat, 


CANONS OF LAODICEA. 





CANON I. 


We declare it to be right, according to the ecclesiastical 
Canon, that the Holy Communion should by indulgence be 
given to those who have freely and lawfully joined in second 
marriages, but have not made aclandestine marriage ; a short 
space having elapsed, which is to be spent by them in prayer 
and fasting. 


CANON II. 


They who have sinned in divers particulars, if they apply 
themselves to the prayer of confession and penitence, and are 
wholly converted from their faults, shall be brought to Com- 
munion, through the mercy and goodness of Gop, after a time 
of penance appointed to them, in proportion to the nature of 
their offence. 


CANON III. 


He who has been recently baptized ought not to be pro- 
moted to the Sacerdotal Order. 


CANON IV. 


They who are of the Sacerdotal Order ought not to lend 
and receive usury, nor what is called Hemiolie [%.e., the 
whole and one-half in kind]. 


CANON V. 


Elections* are not to be held in the presence of 
Hearers. 


* Xeporovia in this Canon, as in the Synodical Epistle of Nica, is interpreted as 
above, both by Balsamon and by Zonaras. If, however, it has its usual force of ordi- 
nation, as Aristenas maintains, the reference is to the low tone of voice in which the 
prayer of ordination was uttered. 


252 | CANONS 


KANQN o¢’, 


Ilepi Tod py ovyxwpeiv toig aipetixoig elovévae cig Tov 
olkov tov Oeov, éEmuyévovtrac TH alpéoer. 


KANQN Z?, 


Tlept tov tovc &é& TeV aipécewr, TovTéott Navatta- 
var, row Pwreviavdrv, i TeooapeckadekatiTav, emoTpe- 
pouévouc, site KaTnxovpévovc, elite TLoTOVG TODS Tap’ EKEL- 
volc, pi TpoodéxeoOa, mply dvaleyatiowsr Tdoav aipeoty, 
étaipétuc dé év  KaTelyovto’ Kal Tore AoLTdY TOE AEyo- 
pévove tap’ abtoig motovdc, &kwavOdvortac Ta THE TioTEWws 
ciuBoda, ypiobévtag TE TH ayiw Xpiouatl, ovTW KoLYwvEiV 
TOY pvoTnpiny TOY ayiwy, 


KANQN H’, 


Ilept tov Tove amd Tij¢ aipécewo THY AEyouévwy Ppvydv 
émotptpovtac, ef Kal &v KAjpw VouLCouév@ Tap’ avToic 
tTvyydvoev, el Kal péyroto Aéyowvto, Tod¢ ToLoOvTOVG [PETG 
mdonc émpedsiac, KkatnyeioOai te Kal BanrtigecOar vnd THY 
The ékkAnoiacg émioKémwv Te Kal TpEecBuTépwr. 


KANQN 0’, 


Tlept Tod py ovyxwpeiv eic Ta Kounthpia, f elg Ta 
Aeyoueva paptipia mdvtwv taY aipeTiKiy admlévat TovS 
tiie éxkAnoiac, ebync 7 Oeparsiag evexas adda Tove Tol- 
otrovc, &av Mot TuoTOl, akoLvwrATovc yiveoBar péxpt TLVOC. 
Metavoovvtac dé, Kal é&owodoyoupévove éopdAGal, mTapa- 
déveoOa. 


KANON I’. 
Ilept tod pa deiv trove thc kexKAnoiac adiadépwo mpd¢ 


yduov Kolvwviay ovvanteyv ta éavt@y Tradia aipetiKotc. 


KANON IA! 


Tlept tov wh deiv tac Aeyouévac mpeoBdTidac, TOL TpO= 
Kabnuévac, &v TH EKKAnoia Kabiotacba, 


OF LAODICEA, 253 


CANON VI. 


It is not permitted to heretics to enter the house of Gop 
while they continue in heresy. 


CANON VIL. 


Persons converted from heresies, that is, of the Novatians, 
Photinians, and Quartodecimans, whether they were Catechu- 
mens or Communicants among them, shall not be received 
until they shall have anathematized every heresy, and parti- 
cularly that in which they were enthralled; and afterwards 
those who among them were called Communicants, having 
thoroughly learned the Symbols of the Faith, and having been 
anointed with the holy Chrism, shall so communicate in the 
holy Mysteries. 


CANON VIII. 


Persons converted from the heresy of those who are called 
Phrygians, even should they be among what is with them re- 
puted as the Clergy, and even should they be called the very 
chief, are with all care to be both instructed and baptized by 
the Bishops and Presbyters of the Church. 


CANON IX. 


The members of the Church are not to meet in the Ceme- 
teries, nor attend the so-called Martyries, of any of the here- 
tics, for prayer or service ; but such as so do, if they be Com- 
municants, shall be excommunicated for atime. But if they 
shall repent and confess that they have sinned, they shall be 
received. 


CANON X. 


The members of the Church shall not indiscriminately 
marry their children to heretics. 


CANON XI. 


Presbyteresses, as they are called, or female Presidents, 
are not to be appointed in the Church. 


254 CANONS 


KANQN IB’, 

Ilepi tov rove émtoKkdTovg Kploee THY pNTpoTOAITOV 
kal tov mépls emtokédmwv Kabioracba ei¢ tTyV EKKAN- 
olaoTiKhy apynv, Ovtag ék ToAAodD dedoKiuaopévovge EV 
TE TO Adyw THE TioTewo, Kal TH TOW EvBé0¢ Biov 
TOALTELG. 


KANQN II”. 


Ilepi tov pH Toig OyAowg EmitpéTELY Tag &kAOya¢ ToLEio- 
Oar tTHV pEdAdovTwY KabioTacbaL Ei¢ ‘iEepaTeEtor. 


KANQN IA’, 


Ilepi tov ph Ta ayia, eig Adyov evdoyi@v, Kata THY 
éoptiv tov IIdoya, cig étépag mapotkiag dravéuTeoBar. 


KANQN IE’, 
Ilepi tov pH deiv TAY TOV KavoviKdy wadTav, TeV 
éml Tov auBwva avaBavérvtwr, Kai amd dipbépac waddov- 
TwWY, ETEPOVG TLVAG dAAELY EV EKKANOIa. 


KANQN Ie’, 


Ilepi tov év oaBBatw evayyéda peta EtTépwv paddy 
avayltvookecbat. 


KANQN IZ’, 
Ilept rob pH deiv éniovvdnrev év tai¢g ovvdseot Tove 
waruods, adAdAa dia pécov Kab’? ExaoTtov wadudyv yivecba 
avayvoay, 


KANQN IH’, 


s ~ x 2 x 4 ~ > ~ 4 

Ilept tov tiv avbtiv Aetoupyiay THY ebydv Tar- 

tote kal év taic é&vvdtaic, Kal év raicg éorépaig dpeidey 
yivecbat. 

KANQN I0’, 

Ilept tov deiv idia mpdtov, peta Tac dutdAiac THY ém- 

oKOTWY, Kal THY KaTHYovUsYWY ebynv émiTEAeioba* Kal 

peta TO &&eADeiv todv¢ KatTnyoumévovc, THY tv petavoia 


OF LAODICEA. 255 


CANON XII, 


Bishops are to be appointed to the ecclesiastical govern- 
ment by the judgment of the Metropolitans and [other] neigh- 
bouring Bishops, after having been long proved both in the 
foundation of their faith and in the conversation of an honest 
life. 

CANON XIII. 


The election of those who are to be appointed to the 
Priesthood is not to be committed to the multitude. 


CANON XIV. 


The holy [Gifts] are not to be sent into other Parishes at 
the feast of Easter by way of Eulogie. 


-CANON XV. 


No others shall sing in the Church, save only the canonical 
Singers, who go up into the Ambo and sing from a book. 


CANON XVI. 


The Gospels are to be read on the Sabbath Day, with the 
other Scriptures. 


CANON XVII. 


The Psalms are not to be joined together in the congrega- 
tions, but a lesson shall intervene after every Psalm. 


CANON XVIII. 


The same Office of Prayers is to be said both at Nones and 
at Vespers. 


CANON XIX. 


After the sermons of the Bishops, the prayer for the Cate- 
chumens is to be made first by itself; and, after the Cate- 
chumens have gone out, the prayer for those who are under 


256 CANONS 


THY evynv yivecbar' Kat TovTwWY TpOdEAD6YTWY WT YEIpa 
kal bToywpnodvTwr, ovTwW TOV TOoTaY Tac Eebyag ylvEecbat 
Tpeic, uiav péev THY TpwWTHY dla olwTic, THY dé dEvTEpav 
kal tpitnv dia Tpoodwvjcewco TAnpovoOaL: e160’ ovTW TY 
eipnynv didoobar: Kal peta TO TOE TpEDBUTEpovg dovraL 
TO éTloKOTW THY ElpyYnv, TOTE Tove AaiKkov¢g TY Elpnvnv 
diddvat, Kat ovTwW THY dyiav Tpoopopav émitedeiobaL* Kai 
povoig eov eivat Toic tepatixotc eiovévar ei¢ Td Ovotaory- 
ploy, Kal KOLYWreELY, 


KANQN K’, 


"Ore ov det didkovoy éutpocbev mpeoBuTépov KabéeoBar, 
GAAd pEeTa KEAEvoEwWS TOD TpEDBLTépov KabECecBaL. ‘Opoiwe 
dé éyerv Tysiv Kal trode diakovove bind TGV drNpETSY Kal 
TAVTWY TOV KANPLKOY, 


KANQN KA’, 


ev > ~ e 4 ” uA ? ~ ~ 
Ore ob det irnpétac eyery Ywpay ev TG dlaKoviKG, kal 
dntTec0ar TOV iepav okKEvOY, 


KANQN KB’, 
"Ore od dei ornpéTnY wpdpiov gopeiv, ovdi Tag Ovpac 
éyKaTaAirravery, 
KANQN KT”. 


“Ore ov dei dvayvwotac, 7) wdAta¢g a@pdpiov opeiv, Kar 
OUTWCO aVAYLY@OKELY, 7 WadAdetv. 


KANON Kad’, 

"Ore ob dei [lepatikodc amo mTpeoBuTépwv Ewe diaKd- 
vor, kal éi¢ tie éxxAnovaotinie tdgewo Ewe wbTrNpEeTor, 
i) dvayvwoTay, 7) padTdv, 7) epopxiotav, 7) OvpwpGy, 7 Tod 
Taypatog TOY doKknrav, sic KaTnAEiov sioréval, 


KANQN KE’, 
"Ore ob det dmnpétnv dptov diddvat, obd® ToTHpLov Eev= 
Aoyetv, 


OF LAODICEA. O57 


penance ; and, after these have passed under the hand [of the 
Bishop] and departed, there should then be offered the three 
prayers of the Faithful, the first to be with silence, the second 
and third to be completed with acclamation [or response], 
and then [the kiss of] peace is to be given. And, after the 
Presbyters have given [the kiss of] peace to the Bishop, then 
the laity are to give it, and so the Holy Oblation is to be 
completed. And it is lawful to the Priesthood alone to go to 
the Altar and [there] communicate. 


CANON XxX. 


It is not right for a Deacon to seat himself in the presence 
of a Presbyter, unless he be bidden by the Presbyter to sit 
down. Likewise the Deacons shall have worship of the Sub- 
Deacons and all the Clergy. 


CANON XXII. 


The Subdeacons have no right to a place in the Deacon’s 
Room, nor to touch the Sacred vessels. 


CANON XXII. 


The Sub-deacon has no right to wear an Orarium [7. e., 
Stole], nor to leave the doors. 


CANON XXIII. 


The Readers and Singers have no right to wear an Ora- 
rium, and to read or sing thus [habited]. 


CANON XXIV. 


No one of the Priesthood, from Presbyters to Deacons, 
and so on in the ecclesiastical order to Sub-deacons, or 
Readers, or Singers, or Exorcists, or Door-keepers, or any of 
the order of the Ascetics, ought to enter a tavern. 


CANON XXV. 


A Sub-deacon must not give the Bread, nor bless the Cup. 


258 CANONS 


KANON Keo’, 


“Ort ov dei epopKigery Tove pH TpoayOévtac nO éTL0KO- 
THY, [TE EV Talc EKKAnoaLC, wNTE Ev Tai¢ oikiaLc. 


KANQN KZ’, 
"Ort ov dei igpatiKovc, 7 KAnpLKOvC, 7 AaiKkovc, KaAov[E- 
voug sic adyanny, pépn aipeav, did TO THY UBpLY TH Tage 
TpooTpiBecbar TH EKKANOLAOTIKT. 


KANQN KH’, 


“Ore ob dei év toic Kupiakoic, 7 év taicg éexKAnoiaic, Tac 
Aeyouevac ayatac TovEeiy, kal Ev TH OiKw TOV BEod eoOieLy, Kai 
aKovBita OTpwrVveELY, 


KANQN KO’, 


“Ore ov dei Xptotiavods iovdaigery Kai év 7H oaGBaTw 
Id U 5 tJ 7 3 ‘ LJ ~ >: ~ e 4 ‘ 
oxyoAacev, aad’ épyacecBat avtovce ev TH avTy juépa THY 
~ > ~ ” A / et 
dé Kvupiakjy mpotiuadvtac, elye dvvatvto, oxoAdcev wo Xpl- 
otiavol, Hi dé evpebeiev “lovdaioral, éotwoay avabeua Tapa 
XploTo, 


KANQN A’. 


“ 


“Ore ob det iepatixovc, 7] KAnptKodc, 7} doKntac, év 
4 ~ ~ 5 4 > 7 
Baraveiw peTa yvvark@v arodAovecba, pnde mavta Xpt- 
oTlavov, 7 Aaikov: avTn yap TPWTH KaTayVwWoLc Tapa 
Toic EOvEoty, 


KANQN AA’, 


‘Ore ob dei mpdc mavtac aipeTiKods émvyauiacg ToLety, 7} 
Oiddvat viovc, 7 Ovyatépac, GAAG waAAoV AauBdvery, Eye 
émayyéAdovto Xpiotiavoi yiveoOa. 


KANQN AB’. 


id 7 ~ e ~ b 4 4 cg 

Ore ov dei aipetixdv ebdAoyiac AapBavery, aitivéc eioww 
3 , ~ Bit ’ , 
aAoyia wadAdov, 7) evdoyia. 


OF LAODICEA. 259 


CANON XXVI. 
They who have not been promoted [as Exorcists] by the 
Bishops, ought not to exorcise, either in Churches or in 
[private] houses. 


CANON XXVII. 


Neither they of the Priesthood, nor Clergymen, nor lay- 
men, who are invited to a love feast, may take away their por- 
tions, for this is to cast reproach on the ecclesiastical order. 


CANON XXVIII. 


It is not permitted to hold love feasts, as they are called, 
in the Lorn’s Houses, or in Church assemblies, nor to eat and 
to spread couches in the House of the Lorp. 


CANON XXIX. 
Christians must not judaize by resting on the Sabbath, but 
must work on that day, rather honouring the Lorp’s Day ; 


and, if they can, resting then as Christians. But if any 
shall be found to be Judaizers, let them be Anathema from 


Curist. 


CANON XXX. 


None of the Priesthood, nor Clergymen, nor Ascetics, nor 
any Christian or layman, shall wash in a bath with women; 
for this is a chief [cause of] condemnation, [even] among the 


heathen. 


CANON XXXI. 


It is not lawful to make marriages with all [sorts of] here- 
tics, nor to give our sons and daughters to them; but rather 
to receive them, if they promise to become Christians. 


CANON XXXII. 


It is unlawful to receive the Eulogie of heretics, for they 
are rather Alogie [i. e., follies], than Eulogie [i. e. blessings}. 


260 CANONS 


KANQN AI”. 


/ ? ~ e ~ bd ~ 4 (a) 
Ott ov dei aipetiKoic, 7) oXLOWaTLKOIG OVvEvYEoOaL, 


KANQN AA’. 


"Ort ob det mavtTa Xpiotiavoy tyKatadeivery waptvpac Xpt- 
OTOU, Kal amlévat Tpd¢ TOS WEvdoudpTYpac, TOUVTEOTLY alpeETL- 
K@V, 7) avTod<s TpPOG TOdS TPOELPHUEVOYE aipETLKOvE YEvouEeVOLG* 
ovTol yap GdAAdtpioe Tod OE0v Tvyxdvovoltv, "“EoTwoay ovy 
avabeua ol arEepyouEvor TpOG avTOvG. 


KANON AE’, 


“Ore ov dei Xprotiavovc éykatadeinery THY éxKAnotay Tod 
Ocov, Kal amleval, Kal ayyéAoVE dvomacely, Kai ovvdgser¢ TroLEtY, 
dmep annyopevta. Ei tic ovv evpeO tavTy TH KeKpumpérvy 
? , / N bd 4 Lcd > la 
eidwirodatpeia oxoAdcwrv, éoTw avdbeua, ott éyKatédiTe TOV 
Kiptov ipav "Inoovv Xprorov, tov Yiov tod Oeov, Kai eidw- 
Aodatpeia trpoonAder, 


KANQN Ao’, 


"Ore od dei ispatixovde i KAnpikods, pdyovg 7 émaol- 
dovo eivat, 7 pabnuatikodvc, 7} dotpoAdyouc, i) Tovelvy Ta 
Aeyoueva pvdAakrnpia, drivd ote deouwtipia TOY pvyav 
aitov. Tovco d& gopodytac, pimtecbar ix Tio éKxKAnoiac 
éxeAevoaper, 


KANQN AZ", 


"Ore ob dei Tapa THy "lovdaiwy, 7 alpeTiKdv, Ta TEUTO- 
e ‘ “3 x. 4 2. ~ 
weva eoptactika AauBaverv, unde ovveoptacey avroic. 


KANQN AH’, 


"Ore od dei rapa THY 'lovdainy dgvua AauBdvery, h Kovwe~ 
veiv Taic dosBEeiatc avTav, 


KANQN AO’, 


"Ore ov dei Toig “veo ovveoptdcery, Kal Korvwvetvy TH 
abedtnTL adTay, 


OF LAODICEA,. 261 


CANON XXXIII. 


It is unlawful to join in prayers with heretics or schismatics. 


CANON XXXIV. 


No Christian ought to forsake the Martyrs of Curist, and 
resort to false martyrs ; that is, to those of the heretics, or 
those who have been themselves accounted heretics ; for they 
are aliens from Gop. Let those, therefore, who go after them, 
be Anathema. 


CANON XXXYV. 


Christians must not forsake the Church of Gop, and go 
away and invoke angels and gather assemblies ; which things 
are forbidden. If, therefore, any one shall be found engaged 
in this covert idolatry, let him be Anathema ; for he has for- 
saken our Lorp Jresus Curist, the Son of Gop, and has become 
a proselyte to idolatry. 


CANON XXXVI. 


They who are of the Priesthood, or of the Clergy, shall not 
be Magicians, nor Enchanters, nor Mathematicians, nor As- 
trologers ; nor shall they make what are called Phylacteries, 
which are chains for their own souls. And those who wear 
such, we command to be cast out of the Church. 


CANON XXXVIL 


It is not lawful to receive portions sent from the feasts of 
Jews or heretics, nor to feast together with them. 


CANON XXXVIII. 


It is not lawful to receive unleavened bread from the Jews, 
nor to be partakers of their impiety. 


CANON XXXIX. 


It is not lawful to feast together with the heathen, and to 
be partakers of their godlessness. 


262 CANONS 


KANQN M’, 


"Otte od dei bmioKéTove Kadovutvove eic obvodov katadpo- 
veiv, aad’ amévar, Kai diddoKerv, i) Ot0doKecOa, sig Katop- 
Owouv tig ExKAnoiag Kal TOV AotTaY, Hi d& katappoviaerev 
6 Towoitoc, avtov aitidoetar, Tapextoc ei pH Ov avopadiar 
aroAiuTavolro, 


KANQN MA’, 


“ 


"Ore ob déi igpatiKov 7) KAnpiKoOY dvev KEAedoewe erLOKb- 
Tov ddevely, 


KANQN MB’. 


“OTe ov dei bepat LKow 77 KAnptKkov Gvev Kavovinay Abe 
¢ ¢ 
patwv édevery, 


KANQN MI’. 


”, ’ ~ 4 0 \ \ 4 2 , 
Ore ov dei imnpétac, Kav Bpayd, Tag Ovpac éyKatadsinerr, 
kal Th Evy) oyoAdcev, 


KANQN MA’. 
"Ore od dei yvvaixag iv 1H Ovovactnpiw  eioégp- 


xecba, 


KANQN ME’, 


"Ore ov det peta dvo éBdouddac Tij¢ Tesoapaxoorice déye- 
cba cic TO dwTtiopa, 


KANQN Meo’. 
"Ore dei Tove wtiGouévove tHv riot éxuavOavey, Kad TH 
méunty tio éBdouddoc arayyédAev TH émtoKdrw 7} otc 
TpeoBuréporc, 


KANQN MZ’, 


"Ort dst todo év voow rapahauBdvovtac TO dHTioWa, Kat 
eita avactavrac, éxuavOdvery THY mioTlv, Kal ylvmoKely, OTL 
Oeiac dupedc KatniidOnoar, 


OF LAODICEA. 263 


CANON XL. 


Bishops called to a Synod must not be guilty of contempt, 
but must attend, and either teach, or be taught, for the refor- 
mation of the Church and others. And if such an one shall 
be guilty of contempt, he will condemn himself, unless he be 
detained by ill health, 


CANON XLI. 


None of the Priesthood nor of the Clergy may go on a 
journey, without permission of the Bishop. 


CANON XLII. 
None of the Priesthood nor of the Clergy may travel with- 
out letters canonical. 
CANON XLITI. 


The Sub-deacons may not leave the doors, to engage in 
the prayer, even for a short time. 


CANON XLIV. 
Women may not go in to the Altar [7. e., into the Sanc- 
tuary ]. 
CANON XLV. 


[Candidates] for Baptism are not to be received after the 
second week in Lent. 


CANON XLVI. 


They who are to be baptized must learn the Creed by 
heart, and recite it to the Bishop, or to the Presbyters, on the 
fifth of the Great Week [7. e., on Maundy Thursday]. 


CANON XLVII. 


They who are baptized in sickness and afterwards recover, 
must learn the Creed by heart, and know that they have been 
vouchsafed the Divine gifts. 


264 CANONS 


KANQN MH’. 


"Ore det todo pwtiGouévove peta TH PBadrTLoMa ypieoBat 
xpiowatt émovpaviw, Kal petoxoucg elvat tij¢ BaotAeiag Tov 
Xpiorov, 


KANQN MO’, 


"Ore ob dei év tH Teooapakooti dptov mpoodépev, el 
pn év oaBBdtw Kat Kvpiaxq pdvov. 


KANQN N’, 

“Ore od dei év tH Teooapaxoory tH tbotépa EBdouddL 
Thy méuntny Avery, Kal bAnv tiv Teooapakootiy atidcev 
GdAAa det taoav tiv Teooapakootiv vnotevev éEnpoda- 
yovvrac. 


KANQN NA’, 


“Ort od dei év tH Teooapaxooty paptipwv yevéOAia ét- 
Tedeiv, GAAd TOY Gyiwy papTipwyv pvhwac ToLety év Totg 
oaBBartorg Kal Taig Kupiaxaic. 


KANQN NB’. 


“Ore ov dei év tH Teooapakooty ydpoug 7 yevébda 
émteTeAgiv, 


KANQN NI”. 


“Ort ob dei Xptotiavode sig yduovg arepyouévovc, Bad- 
Aigerv 7 dpysioOa, GAAG oEuvec deiTvELv 7 aploTar, we 
mpéTreL Xprotiavoic, 


KANQN NA’, 


” 


Ore ob det lepatixod¢s 7 KAnptkot¢g Tivag Bewpiag Bew- 
peiv ev ydpowc, 1} deitvouc, GAAad, mpd Tov eloépyecOat Tovd¢ 
Ovpedicodc, tysipecbat adrov¢ Kal dvaywpetr. 


OF LAODICEA. 265 


CANON XLVI. 


They who are baptized must after Baptism be anointed 
with the heavenly Chrism, and be partakers of the Kingdom 
of Gop [i.e., must be confirmed and brought to the Holy 
Eucharist]. 


CANON XLIX. 


There must be no Oblation of Bread in Lent, except on the 
Sabbath Day and on the Lorp’s Day only. 


CANON L. 


The fast must not be broken on the fifth day of the last 
week in Lent [%. e., on Maundy Thursday], and the whole of 
Lent be dishonoured ; but it is necessary to fast during all 
the Lenten season by eating only dry meats. 


CANON LI. 


The nativities of Martyrs are not to be celebrated in Lent, 
but commemorations of the holy Martyrs are to be made on 
Sabbath days and Sundays. 


CANON LIZ. 
Marriages and birthday feasts are not to be celebrated in 
Lent. 
CANON LIT. 


Christians, when they attend at weddings, must not join 
in wanton dances, but modestly sup or dine, as is becoming 
to Christians. 


CANON LIV. 


Members of the Priesthood and of the Clergy must not 
witness the plays at weddings or banquets ; but, before the 
players enter, they must rise and depart. 


266 CANONS 


KANQN NE’. 
"Ore ov det iepatiKkods 7] KAnpiKods EK ovuBoARo ovuTdota 
émutedciv, aad’ oddé Aaikovc. 


KANQN No’, 


"Ore ov dei mpeoBuTépove mpd Tie eicddov Tov éETLOKO- 
tov elovévat Kat KabélecOar év TH Bhatt, GAAd peta 
x“ 


tov émtokémov eiovévar’ TARY et ph avwpadoin 7 anodnuot 
0 émioKkoTroc. 


KANQN NZ’. 


"Ott od dei év taic¢ Kdwate Kat ev taic ywpatc KaBioracbar 
émuokéTovc, GAAa TeptodevTdc: Tove pév ToL On TpoKaTa- 
orabévtac, pndév mpdttev avev yvaun¢o tov émLoKOTov Tov 
év TH TOAEL* Woattwo dé Kal Tove TpEcBvTEpove jundév 
TMpaTTELy avEV THC yvaunc TOV ETLOKOTOV, 


KANQN NH’, 


“Ott ob dei év Tog oikoLg Tpoopopay yivecBat Tapa éTio= 
KOTTM@Y 7) TpEOBUTEPWY, 


KANQN NO’, 


"Ore od dei idiwrixodc adore AéyeoOar bv TH eKKAn- 
aia, od? dkavévota BiBAia, GAAd pova Ta kavowKa THC 
TlaAad¢ kai Kavij¢ AvabjKne. 


KANON 2’. 


"Ooa Jet BiBAia avayivecKkesOa tij¢ Tadaéc ArabyjKne* 
a, Téveowc kéopov: Bl. "Eéodoc && Alydmtov: y!. Aevitexéy : 
d!, ’AptOwot > e!, Aevtepovéuov* ¢!, "Inootc tot Navi: ¢!. Kpe- 
tai? ‘Pov: 7!.’EoOjp* 6!. Baotdetv tpwrn Kai devtépa’ u!, Ba- 
otAeia@y tpitn Kai TEetdptn: cal, Tlapaderouévwy tp@tov kal 
devtepov* 1B!, “Eadpac mpaétov Kai devtepov' ty'. BiBAocg Lad- 
wav pr', wd!, Tlapouuiat SoAoudvtoc* el, "ExxAnovaorije ° 
is!, "Aowa doudtwv* wé!. "163° uy!, Awdexarpopyrov * 16!. ‘Hoaiac: 
«!. ‘Tepeuiac, nal Bapody, Opijvor kai émeoroAat: xa', "leCeina * 
KB', Aavina: 


OF LAODICEA. 267 


CANON LV. 


Neither members of the Priesthood nor of the Clergy, nor 
yet laymen, may form clubs for drinking entertainments. 


CANON LVI. 


Presbyters may not enter and take their seats in the Bema 
before the entrance of the Bishop ; but they must enter after 
the Bishop, unless he be sick or absent. 


CANON LVII. 


Bishops must not be appointed in villages or country dis- 
tricts, but itinerant [visitors only]: and those who have been 
already appointed, must do nothing without the consent of the 
City Bishop. Presbyters, in like manner, must do nothing 
without the consent of the Bishop. 


CANON LVIII. 


The Oblation must not be made by Bishops or Presbyters 
in any private houses. 


CANON LIX. 


Private Psalms and uncanonical books must not be read 
in the Church, but only the Canonical Books of the Old and 
New Testament. 


CANON LX. 


These Books of the Old Testament are appointed to be 
read : 1, Genesis of the world; 2, The Exodus from Egypt ; 
3, Leviticus ; 4, Numbers ; 5, Deuteronomy ; 6, Joshua, the 
son of Nun; 7, Judges, Ruth ; 8, Esther ; 9, Kings, First and 
Second ; 10, Kings, Third and Fourth ; 11, Paralipomena, 
First and Second ; 12, Ezra, First and Second ; 13, One Hun- 
dred and Fifty Psalms ; 14, Proverbs of Solomon ; 15, Eccle- 
siastes ; 16, Song of Songs ; 17, Job; 18, The Twelve Pro- 
phets ; 19, Isaiah ; 20, Jeremiah, and Baruch, Lamentations, 
and Epistles ; 21, Ezekiel ; 22, Daniel. 


268 CANONS 


Ta d& tio Katvij¢ Aradjnno Tavita Evayyéda zéooapa, 
kata MarOaiov, kata Mdpkov, kata Aovkdy, kata “lwaveny ° 
TIpdéecg "ATrootéAwy* "EmiotodAai nabodikai Ena, ‘lakwBov pia, 
Ilétpov dvo, "lwavvov tpeic, lovda pias "EmotodAai IlavAov dexa- 
téooapec’ mpo¢ ‘Pwyuaiovg pia, mpdo¢ Kopivdiovc dvo0, mpd¢ 
Tadarac pia, mpo¢c "Esotove pia, mpoc PiAummnotove pia, mpo¢ 
Kodosoaeic pia, tpo¢ SEeccadoveic dv0, tpo¢ ‘EBpaiove pia, 
mpoc Tiuobeov dio, mpo¢ Titov pia, Kai mpo¢ PtAjuova pia, 


OF LAODICEA. 269 


And these are the Books of the New Testament: Four 
Gospels, according to Matthew, according to Mark, according 
to Luke, according to John ; Acts of the Apostles; Seven 
Catholic Epistles, One of James, Two of Peter, Three of 
John, one of Jude ; Fourteen Epistles of Paul, One to the 
Romans, Two to the Corinthians, One to the Galatians, One 
to the Ephesians, One to the Philippians, One to the Colos- 
sians, Two to the Thessalonians, One to the Hebrews, Two 
to Timothy, One to Titus, and One to Philemon. 





DiGehh Ser: 





eee Cr TS Ey 





ABORTION.—Women who use, or prepare drugs for, abortion, are 
to fulfil ten years of penance (Anc. XXT). 

ABSTINENCE.—Clergymen are forbidden to abstain from marriage, 
flesh, or wine, except for discipline (Ap. Can. LI); and parti- 
ularly, to abstain from flesh and wine on festival days, 
except for discipline (Ap. Can, LIII) ; but after tasting flesh 
once, they may abstain from it (Anc. XIV). 

ACCOUNTS.—A Bishop charged with malversation in the accounts 
of the Church, is to be tried by the Provincial Synod (Ant. 
XXYV). 

ACCUSATION.—An accusation of fornication, adultery, or any other 
forbidden act, brought against a Communicant, if proved, 
disqualifies him for ordination (Ap. Can. LXI). Persons who 
are themselves under accusation, are disqualified from bring- 
ing charges of ecclesiastical offences against a Clergyman 
(Const. VI). See also Accusers. 


ACCUSERS.—I. Or a Merropoitan.— 
Accusers of a Metropolitan must lay their charges before 
the Exarch of the Diocese, or before the Throne of Constan- 
tinople (Chal.[X, XVII). 


II. Or a BisHorp.— 


Accusers of a Bishop must be trustworthy persons (Ap. 
Can. LX XIV): they must not themselves be under discipline, 
nor even under accusation of offences (Const. VI) ; and they 
must be examined as to character (Chal. XXI). 

Heretics are not to be received as accusers of a Bishop 
(Ap. Can. LXXV). Neither heretics, nor schismatics, may 
bring accusations of ecclesiastical offences against a Bishop 
(Const. VI) ; but those who complain of personal wrong done 
to them by the Bishop, may be of any religion (Const. VI). 

A single Communicant cannot be received as the accuser 
of a Bishop (Ap. Can. LXXYV), especially if he brings a 
charge of any sensual sin (Nie. II). 


274 DIGEST. 


ACCUSERS.—Or a BisHop.— Continued. 


Accusers of a Bishop are to bring their complaint before 
the Provincial Synod (Const. VI, Chal. IX), especially if the 
charge be that of malversation in the accounts of the Church 
(Ant. XXV); and if they resort to the Civil Power or an 
(Ecumenical Synod, they are not to be received as accusers 
(Const. VI). 

False accusers of a Bishop are to suffer the same penalty to 
which he would have been liable, had the charge been 
proved (Const. V1). 


Il. Or a Priest.— 


A Priest is not to be convicted of any sensual sin, on the 
evidence of a single witness (Nic. IJ). 

Those who are themselves under accusation, are not to be 
received as accusers of a Priest (Const. VI). 

Accusers of a Priest are to be examined as to character 
(Chal. XXT). 


TV. Or a Dracon oR THE Minor CLERGY.— 


Those who are themselves under accusation, are not to be 
received as accusers of a Clergyman of any rank (Const. VI). 
Accusers of a Clergyman are to be examined as to charac- 
ter (Chal. XXI). 
See also Accusation. 
ACTRESS.—Marriage with an actress is a disqualification for ordina- 
tion (Ap. Can, XVIII). 


ACTS OF THE APOSTLES.—The Book of Acts is referred to, as 
of authority, in Neo Ces. XV: it is also included in the 
lists of canonical books, in Ap. Can. LXXXYV, Laod. LX. 
ADDRESS.—To THE Emperor: vid. Petition. 
ADMONITION.—Schismatics are to be admonished before punish- 
ment (Ap. Can. XXXI, Ant. V). 
A Bishop who neglects, without reasonable cause, to at- 
tend a Provincial Synod, is to be admonished (Chal. XTX), 
ADULTERY.—If a layman commit adultery, he cannot be ordained 
(Ap. Can. LXI): nor can he be ordained if his wife has com- 
mitted adultery (Neo Ces. VIII). 
A Priest who commits adultery is to be punished by 
complete excommunication (Neo Ces. I). 
If the wife of a Clergyman commit adultery, he must 
put her away, or cease from his ministry (Neo Cxs. VIII). 
An adulterer, or an adulteress, must fulfil seven years of 
penance (Anc. XX). 


DIGEST. 276 


ADVOCATE.—Bishops are forbidden to nominate Advocates, for 

money (Chal. IT). 
The Advocate of the Church of Constantinople is to expel 

from the City Clergymen and Monks who go there and 
create disturbances (Chal. XXIII). 

ZELIA.—The Bishop of Alia is to rank next to the Metropolitan 
(Nic. VII). 

AGAP &.—Vid. Lovefeasts. 

AGAPET A. — Agapete are forbidden to reside with Clergymen 
(Nic. III), or with men of any class (Anc. XIX). 

AGE,.—A Priest is not to be ordained before he is thirty years of age 
(Neo Ces. XI); nora Deaconess before she is forty (Chal. 
XV). 

AGENT.—Clergymen and Monks are forbidden to act as agents of 
laymen (Chal. III). 

ALEXANDRIA.—The Church of Alexandria is to retain its ancient 
and customary prerogatives (Nic. VI). 

The Bishop of Alexandria is to have jurisdiction in Egypt, 

Lybia, and Pentapolis (Nic. VI); he is to have jurisdiction 
in Egypt (Const. II); he is entitled, by ancient custom, to 
be consulted by the Bishops of Egypt, before their signing 
even acts which they approve (Chal. XXX). 

ALIENATION. — The Bishops are forbidden to alienate Church 
property (Ap. Can. XX XVIII). 


ALMONER.—Priests and Deacons are to act as their Bishop’s al- 
moners (Ap. Can. XLI). 


ALMSHOUSES.—AlImshouses are not to be meddled with by Clergy 
who have left them, and gone into another Parish (Chal. X). 


ALTAR.—Nothing is to be offered at the Altar, except new ears of 
grain and clusters of grapes (Ap. Can. III, IV). 
A Priest is forbidden to raise a separate Altar (Ap. Can. 
XXXI; Ant. V); also a Deacon (Ant. V). 
The Priesthood alone may communicate at the Altar (Laod. 
XIX). 

Women are forbidden to go into the Altar (Laod.XLIV). 
AMBO.—Singers are to sing in the Ambo (Laod. XV). 
AMULETS.—Vid. Phylacteries. 

ANATHEMA.—The penalty of Anathema is pronounced on Clergy- 
men and Monks who accept civil or military office (Chal. VII). 
And on Monks who negotiate Simony (Chal. I); or 


Who compose or use any other than the Nicene Creed 
~ (Chal. Encyc.) : 


276 DIGEST. 


ANATHEMA.— Continued. 


And on a Deaconess who marries, and her husband (Chal. 
XV): 

And on Ascetics who abhor marriage (Gang. I); or reject 
the Oblation when offered by a married Priest (Gang. IV); or 
who, being virgin, insult the married (Gang. X); or who 
abhor eaters of flesh (Gang. IT) ; or despise lovefeasts (Gang. 
XI) ; or who attempt to withdraw slaves from their masters’ 
service, under pretext of religion (Gang. III); or who des- 
pise the Church and Church Assemblies (Gang. V); or abhor 
the services in honour of the Martyrs (Gang. XX); or who 
perform ecclesiastical acts without the concurrence of the 
Bishop and Priest (Gang. VI); or who misappropriate the 
Fruits of the Church (Gang. VI, VII); or who forsake or 
neglect their children (Gang. XV); or forsake their parents 
(Gang. XVI); or who fast on Sunday, under pretence of 
religion (Gang. XVII) ; or disregard the fasts of the Church 
(Gang. XTX). 

And on women who forsake their husbands, from abhor- 
rence of marriage (Gang. XIV); or who cut off their hair, 
under pretence of religion (Gang. XVII). 

And on laymen who profess the heresies of Nestorius or 
Theodore of Mopsuestia (Eph. VII); or who compose or use 
any other than the Nicene Creed (Eph. VII, Chal. Encyc.) ; 
or who marry Deaconesses (Chal. XV); or who ravish, under 
pretence of Marriage (Chal. XX VII); or who negotiate Si- 
mony (Chal. II); or who judaize, by resting on the Sabbath 
(Laod. XXIX). 

And on Christians, who honour heretic martyrs (Laod. 
XXXIV); or invoke Angels (Laod. XXXV). 

Anathema against heresies in general (Const. I). 

Heretics must anathematize all heresies, and particularly 
their own, before reconciliation (Const. VII, Laod. VII). 


ANCIENT CUSTOM.—Vid. Custom. 
ANCYRA.—The Canons of the Council of Ancyra are confirmed by 


Chal. 7. 

ANGELS.— Christians are forbidden to invoke Angels (Laod. 
XXXV). 

ANIMALS.—Animals are forbidden to be offered at the Altar (Ap. 
Can. III). 


ANOINTING.—Vid. Ohrism. 
ANOMEANS.—Vid. Hunomians. 


DIGEST. 277 


ANTIOCH.—The Canons of the Council of Antioch are confirmed by 
Chal. I. 
The doctrine of the Trinity is accepted by the Church in 
Antioch (Const. V). 
The Church of Antioch is to retain its ancient and cus- 
tomary prerogatives (Nic. VI, Const. I]). 
The Bishop of Antioch has no jurisdiction in Cyprus 
(Eph. VIII). 
APOLLINARIANS.—The heresy of the Apollinarians anathematized 
(Const. I). 
Apollinarians are admitted to the Catholic Church, by 
Chrism, after renunciation of their heresies (Const. VID). 
APOSTATE.—Vid. Lapsed. 
APOSTOLICAL Canons.—Vid. Canons. 
Trapition.—Vid. TZradition. 
The Throne of Rome is spoken of as Apostolic (Chal. XXX). 
APPAREL.—Vid. Dress. 
APPEAL.—OF a BisHop. 
A Bishop cannot appeal against the unanimous sentence 
of his Comprovincials (Ant. XV). 
An appeal by a Bishop or his accusers, is to be from the 
Provincial to the Diocesan Synod (Const. VI). 
If a Bishop appeal to the Emperor, against a sentence of 
deposition, he cannot be restored, nor can his cause be re- 
heard by a Synod (Ant. XII). 
See also Defence. 


—Or A Priest, DEAcoN, oR Minor CLERGYMAN. 


Appeals of the Clergy, from their Bishops, are to be made 
to the Provincial Synod (Nic. V, Ant. XX); if made to the 
Emperor, the appellant cannot be restored, nor can his cause 
be reheard, by a Synod (Ant. XII). 

See also Defence. 


—Or a LAYMAN. 


A layman may appeal, from the sentence of his Bishop, 
to the Provincial Synod (Nic. V, Ant. XX). 
See also Defence. 
APPOINTMENT. — The appointment of Presbyteresses, or female 
Presidents, is forbidden (Laod. XI). 
See also Bishop. 
APPROPRIATION.—Bishops are forbidden to appropriate eccle- 
siastical property to themselves or their relations (Ap. Can. 
XXXVIII, Ant. XXV). 


278 DIGEST. 


APPROPRIATION.— Continued. 


Priests are forbidden to appropriate ecclesiastical property 
to themselves (Ant. XXYV). 

The appropriation, to private purposes, of wax or oii of 
the Church, is forbidden (Ap. Can. LXXII); also of conse- 
crated vessels (Ap. Can. LXIII); also of the First Fruits 
(Gang. VII, VIII). 

The appropriation, to secular purposes, of Monasteries or 
their property, is forbidden (Chal. XXIV). 

ARBITRATOR.—Vid. Referee. 
ARCHBISHOP.—Vid. Hzarch. 


ARIANS.—The heresy of the Arians is anathematized (Const. I). 
Arians are admitted to the Catholic Church, by Chrism, 
after renunciation of their heresies (Const. VII). 


ARISTERI.—Vid. Cathari. 


ARMY.—Bishops, Priests, and Deacons, are forbidden to serve in the 
army (Ap. Can. LX XXIII, Chal. VII); also the Minor Clergy, 
and Monks (Chal. VII). 


ASCETICS.—Ascetics must observe the fasts of the Church (Gang. 
XIX). 
Ascetics are forbidden to enter a tavern (Laod. XXIV); 
or to wash in a bath with women (Laod. XXX). 


ASCETICISM.—True Asceticism commended (Gang. XXT). 

False Asceticism is condemned in various instances as fol- 
lows: 

In a Bishop, Priest, or Deacon, who divorces his wife, 
under pretext of religion (Ap. Can. V), or who abstains 
from marriage because he abhors it (Ap. Can. LI, Gang. 
TX); and in those who condemn marriage (Gang. I); or who 
refuse the Oblation when offered by a married Priest (Gang. 
TV); and in women who forsake their husbands from abhor- 
rence of marriage (Gang. XIV), 

And in a Bishop, Priest, or Deacon, who abstains from 
flesh and wine, on festival days, because he abhors them 
(Ap. Can. LUI); and in those who, in general, abstain from 
flesh and wine because they abhor them (Ap. Can. LI); or 
who condemn persons who eat flesh (Gang. IT) ; or 

Who despise lovefeasts (Gang. XI); and 

In those who fast on Sunday (Gang. XVIII); or who do 
not observe the fasts of the Church (Gang. XIX); and 

In those who despise persons who wear the customary 
dress (Gang. XII); and in women who assume the dress of 
men (Gang. XIII), or who cut off their hair (Gang, XVII). 


DIGEST. 279 


ASCETICISM— Oontinued. 


And in those who despise Church Assemblies (Gang. V) ; 
or who abhor the services in honour of the Martyrs (Gang. 
XX); 

And in parents who forsake their children (Gang. XV) ; or 
children who forsake their parents (Gang. XVI). 


ASIA.—The Metropolitans of the Asian Diocese are to be elected ac- 
cording to custom, and are to be ordained by the Patriarch 
of Constantinople (Chal. XXVIII). 
Their jurisdiction is limited to their own Diocese (Const. 
II), within which they are to ordain the Bishops (Chal. 
XXVIII). 
ASSEMBLIES. —Schismatical and separated assemblies are forbidden 
(Ap. Can. XXXI, Gang. VI, Ant. II, V, Laod. XXXY). 
Those who despise Church Assemblies are to be anathe- 
matized (Gang. V); also those who abhor the Assemblies in 
honour of the Martyrs (Gang. XX). 
Assembling in Church, for public worship, is commended 
(Gang. XXT). 


ASTROLOGERS.—Astrologers are to fulfil five years of penance 
(Anc. XXTYV). 
Clergymen are forbidden to be astrologers (Laod. XXXVI). 


ATTENDANCE.—Attendance at Provincial Synods is enjoined on 
Bishops (Chal. XTX, Laod. XL). 

AUNT.—The aunt of a Clergyman may reside with him (Nic. II). 

AUTUMN. — Provincial Synods are to be held about Autumn 
(Nic. V). 

BAILIFF.—No Bishop is to ordain a Bailiff for money (Chal. I). 

No Clergyman or Monk is to act as bailiff to a layman 

(Chal. LI). 


BANISHMENT.—Clergymen and Monks, going to Constantinople 
and causing disturbances there, are to be banished from the 
city (Chal. XXIII). 


BANQUETS.—Clergymen are forbidden to attend plays at banquets 
(Laod. LIV). 


BAPTISM.—Baptism washes away all sins (Anc. XII). 

Baptism is to be performed according to the Catholic for- 
mula (Ap. Can. XLIX), and by trine-immersion (Ap. Can. L) ; 
it must not be into the Lorp’s death (Ap. Can. L); it is to 
be followed by Chrism and the Eucharist (Laod. XLVIII). 

Bishops and Priests are forbidden to refuse to baptize one 
who has been polluted by the impious (Ap. Can, XLVI). 


280 DIGEST. 


BAPTISM— Continued. 


A pregnant woman may be baptized whenever she will 
(Neo-Ces. VI). 

Children of a Reader or Singer, by a heretic wife, must be 
baptized in the Catholic Church (Chal. XIV). 

Candidates for Baptism are forbidden to be received after 
the second week in Lent (Laod. XLV); they must learn the 
Creed by heart, and recite it to the Bishop on Maundy 
Thursday (Laod. XLVI). 

Clinic Baptism is, generally, a disqualification for Priests’ 
orders (Neo-Cxs. XII), Those who have received clinic Bap- 
tism, if afterwards restored to health, must learn the Creed 
by heart (Laod. XLVII). 

A heathen who is converted and baptized, may be or- 
dained (Ane. XII). 

Bishops and Priests are forbidden to admit the Baptism of 
heretics (Ap. Can. XLVI); Baptism by heretics is declared 
void (Ap. Can, LX VII); the Baptism of Eunomians, by one 
immersion, is declared void (Const. VII); the Baptism of 
Phrygians and Sabellians is void (Const. VII). 

Bishops and Priests are forbidden to rebaptize those who 
have true Baptism (Ap. Can. XLVII); Paulianists must be 
rebaptized upon reconciliation (Nic. XIX), and also Phry- 
gians (Laod. VIII, Const. VII), and Eunomians, and Sabel- 
lians, and all other heretics, with certain exceptions (Const. 
VII). 

BARBARIANS.—Castration, by Barbarians, does not disqualify a 
man for being ordained (Nic. I). 

BATHING.—Bathing with women is forbidden to men of every 
class (Laod. XXX). 


BEASTS.—Communicants are forbidden to eat the flesh of animals 
slain by beasts (Ap. Can. LXIII). 

BEMA.—Priests are forbidden to enter the Bema before their Bishops 
(Laod. LVI). 

Vid. also Sanctuary. 

BENEFACTIONS.—The Steward of Benefactions is to have charge 
of the First Fruits (Gang. VIII). 

BENEFICENCE.—Beneficence in the enjoyment of wealth is com- 
mended (Gang. XX). 

BEQUEST.—A Bishop is not allowed to bequeath his See to heirs 
(Ap. Can. LXXVI). 

BERUS.—Ascetics who despise those who wear the berus, are ana- 
thematized (Gang. XII). 


DIGEST. 281 


BESTIALITY.—Persons who are guilty of bestial lusts, are to fulfil 
a term of penance, varying from twenty to thirty years, ac- 
cording to circumstances; and in some cases they are to be 
admitted to Communion only at the point of death (Anc. XVI). 

Those who are themselves guilty, and who have corrupted 
others, are to pray amongst the Hyemantes (Anc. XVII). 


BETROTHED.—One who rayishes a virgin who is not betrothed, 
must marry her (Ap. Can. LXVII); the ravisher of a be- 
trothed virgin must restore her to the man to whom she is 
betrothed (Anc. XI). 


BIRDS. — Birds are forbidden to be offered at the Altar (Ap. 
Can. III). 


BIRTHDAYS. — Birthdays are forbidden to be observed in Lent 
(Laod. LIT). 


BISHOP.—I. DisquALIFICATIONS FOR THE OFFICE OF A BISHOP. 


A person to be ordained Bishop, must not, after Bap- 
tism, have been twice married, nor have had a concubine 
(Ap. Can. XVII) ;-he must not have married a widow, a di- 
vorced woman, a harlot, a slave, or an actress (Ap. Can. 
XVIII); he must not have married two sisters, nor a niece 
(Ap. Can. XIX). 

He must not have committed adultery, fornication, or any 
other forbidden act (Ap. Can. LXI). One whose wife has 
committed adultery cannot be ordained (Neo-Ces. VIII). 

He must not have castrated himself (Ap. Can. XXII, Nic. 
I); but if castrated by force or persecution, or if born an 
eunuch, he may be ordained (Ap. Can. XXI, Nic. I); also 
if castrated for surgical purposes (Nic. I); and if castrated 
by force, or for surgical purposes, after ordination, he may 
remain among the Clergy (Nic. I). 

He must not be totally deaf or blind (Ap. Can. LXXVIII), 
but partial lameness or blindness is not a disqualification 
(Ap. Can. LXXVII). 

He must not be possessed of a devil, but if dispossessed, 
and worthy, he may be made a Bishop (Ap. Can. LX XTX). 

One whose ordination would injure the Church, must not 
be made a Bishop (Ap. Can, LX XVIII). 

A Neophyte, or a person suddenly converted from a dis- 
honourable life, must not be immediately made a Bishop (Ap. 
Can. LXXX, Nic. II, Laod. Ill); but former profession of 
heathenism is not, in itself, a disqualification (Anc. XII). 

A slave cannot be ordained, unless manumitted by his 
master (Ap. Can. LX XXII). 


282 DIGEST. 


BISHOP. — DisQUALIFICATIONS FOR THE OFFICE OF A BISHOP.— 
Continued. 


One who has lapsed cannot be ordained (Nic. X) ; but those 
who have been steadfast throughout the persecutions, though 
forced to seem otherwise, may be ordained (Anc. III). 

A Bishop must not be ordained without a charge (Chal. VI). 

A Bishop must not be appointed in a village or country 
district (Laod. LVII). 


—II, Or THE ELECTION OF A BISHOP. 


A Bishop is not to be elected during the lifetime of his 
predecessor (Ant. XXIII). 

He is not to be elected until after long probation, both of 
faith and life (Laod. XII). 

He is not to be elected by the multitude (Laod. XIII). 

He is to be elected by all the Bishops of the Province, as- 
sembled together, if possible; otherwise, the suffrage and 
consent of those who are absent, is to be given in writing 
(Nic. IV, Ant. XIX); he is to be elected by the Provincial 
Synod (Ant. XXIII); by the Metropolitan and Provincial Bi- 
shops (Laod. XII). 

He is to be elected by a majority of votes, in case of fac- 
tious opposition (Nic. VI, Ant. XIX). 

His election is to be ratified by the Metropolitan (Nic. 
IV, VI). 

A Bishop without a See, unless elected by a full Synod, 
cannot occupy a vacant See, even by unanimous suffrage of 
the people (Ant. XVI). 


—III. Or THE ORDINATION OF A BISHOP. 


A Bishop must be ordained by two or three Bishops (Ap. 
Can. I); he must be ordained by at least three Bishops (Nic. 
IV), and with the consent of the majority of the Bishops of 
the Province (Nic. IV, VI, Ant. XTX). 

He must be ordained to his See within three months of its 
becoming vacant (Chal. XXYV). 

—IV. OF THE JURISDICTION OF A BISHOP. 

A Bishop’s jurisdiction is confined to his own Parish (Ap. 
Can, XXXIV, XXXV, Ant. IX). Two Bishops cannot have 
jurisdiction in one City (Nic. VIII). 

A Bishop already exercising jurisdiction over outlying 
Parishes, is to retain it (Chal. XVII). 

A Bishop has control over Monks within his Parish (Chal. 
IV); also over the Clergy of Poor-houses, Monasteries, and 
Martyries (Chal. VIII); also over Ecclesiastical Property 


DIGEST. 283 


BISHOP—IV. Or THE JURISDICTION oF A BisHop.— Continued. 


(Ap. Can. XXXVII, Ant. XXIV), and the moneys of the 
Church (Ap. Can, XLI, Ant. XXYV), and the offerings (Gang. 
Vil, VIED): 

A Bishop is to be consulted in all matters, by Priests within 
his jurisdiction, before they act (Ap. Can. XXXIX, Laod. 
LVII), and by Deacons (Ap. Can. XXXIX). Bishops and 
itinerant visitors, appointed in country districts, are to do 
nothing without the consent of the City Bishop (Laod. 
LVIJ). A Clergyman must obtain his Bishop’s permission 
before travelling (Laod. XLI). A Monastery, or an Oratory, 
cannot be established in a Bishop’s Parish, without his 
consent (Chal. IV, XXIV), nor can ecclesiastical acts be 
performed, by private persons, against his will (Gang. VI); 
nor can referees, in disputes between Clergymen, be ap- 
pointed without his consent (Chal. [X); nor can a petition 
be presented to the Emperor, by a Clergyman, without his 
consent (Ant. XI). 

A Bishop may authorize a Chorepiscopus to ordain Priests 
or Deacons beyond his own district (Ant. X); or even in a 
City (Anc. XIII); he may authorize another Bishop to act 
within his Parish (Ant. XXI); he may grant to a reconciled 
Bishop of the Cathari, who is within his jurisdiction. au- 
thority to retain his Episcopal title (Nic. VIII). 

A Bishop who suspends or excommunicates a person, can 
alone readmit him (Ap. Can. XXXII, Nic. V). 

A Bishop may grant indulgence to the lapsed, who have 
fallen a second time (Nic. XII); and to lapsed Deacons, 
who have been restored (Anc. II); and to the lapsed who 
have fallen with extenuating circumstances (Anc. V, VII). 

And to Monksand dedicated Virgins, excommunicated for 
marrying (Chal. XVI); and to persons who have fallen into 
many marriages (Neo-Ces. ITI). 

And to persons under penance for bestial lusts (Anc. XVI). 

A Bishop convicted of anything contrary to religion or 
morals, is not entitled to the obedience of his Clergy (Ap. 
Can. XV). 


—V. Or THE Duties oF A BISHOP. 


A Bishop is to ordain Priests, Deacons, and Minor Clergy- 
men (Ap. Can. II); he is to ordain Priests and Deacons 
within his own Parish and districts (Ant. [X); he is to 
ordain Chorepiscopi, Priests, and Deacons (Ant. X); and to 
appoint Exorcists (Laod. XXVI). 

He must appoint a Steward of his See (Chal. XX VI). 


284 


DIGEST. 


BISHOP.—V. Or tue Duties oF A BisHop.— Continued. 


Offerings, not made at the Altar, are to be taken to the 
house of the Bishop and Priest, and to be shared by them 
with the other Clergy (Ap. Can. IV). A Bishop is to de- 
signate all Church property to the Priests and Deacons (Ant. 
XXIV); and to manage the revenues of the Church with their 
approval (Ant. XXV). 

He is to relieve the poor, from the funds of the Church 
(Ant. XXV), through the Priests and Deacons (Ap. Can. 
XLI); and to supply necessaries to Clergymen in need (Ap. 
Can. LIX); he is to practice hospitality at the expense of 
the Church (Ap. Can. XLI); to entertain foreign Clergymen, 
bringing letters commendatory (Ap. Can. XXXIII); and to 
make needful provision for Monasteries within his Parish 
(Chal. IV). 

He is to reclaim Church Property, which had been sold 
during the vacancy of his See, and to decide how it shall 
be reclaimed (Anc. XV). 

He is to appoint Clergymen and Monks, for the transaction 
of necessary business, and for the guardianship of Widows 
and Orphans (Chal. III). 

He is to settle disputes between Clergymen (Chal. IX). 

He is to attend Synods twice a year, for examination con- 
cerning doctrines of religion, and the settlement of eccle- 
siastical disputes (Ap. Can. XX XVII, Ant. XX); for revising 
episcopal sentences (Nic. V, Ant. XX); and for the regula- 
tion of ecclesiastical affairs (Chal. XIX); and if he do not 
attend, he is to be admonished, unless prevented by unavoid- 
able business (Chal. XTX), or ill health (Chal. XTX, Laod. XL). 

He is to admonish schismatics three times before punish- 
ment (Ap. Can. XXX1) ; to admonish schismatical Clergymen 
three times before deposing them (Ant. V); he should sum- 
mon a Clergyman, who leaves his own Parish, to return, 
before punishing him (Ap. Can. XV, Ant. II). 

He is to baptize persons who have been polluted by the 
impious (Ap. Can. XLVII); to baptize according to the 
Catholic formula (Ap. Can. XLIX); and by trine-immersion 
(Ap. Can. L); he is to instruct and baptize reconciled Phry- 
gians (Laod. VIII); and to hear candidates for Baptism re- 
cite the Creed (Laod. XLVI). 

He is to examine the dying before administering the 
Eucharist (Nic. XIII); to administer the Eucharist to Priests 
and Deacons (Nic. XVIII); and he must partake himself, 
or give reasons for refusing (Ap. Can. VIII). 


DIGEST. 285 


BISHOP.—Or tHE DouTIEs oF A BisHop.— Continued. 


He is to commence Divine Service with a Sermon, and, at 
its close, to give the Kiss of Peace to the Priests and full 
Communicants (Laod. XTX), 

He is to receive penitents (Ap. Can. LID). 

He is to fast during Lent, and on Wednesdays and Fridays, 
unless prevented by bodily weakness (Ap. Can. LXIX). 

He is to keep his own property distinct from that of the 
Church (Ap. Can. XL, Ant. XXIV); and to provide for his 
wife, children, and other relatives, out of the former (Ap. 
Can. XL); if his relatives are poor, he is to relieve them like 
the rest of the poor (Ap. Can. XX XVIII). 

He is to find a place, as Chorepiscopus or Priest, for a re- 
conciled Bishop of the Cathari, who is within his jurisdiction 


(Nic. VIII). 
—VI. Or THE PRIVILEGES OF A BISHOP. 


A Bishop is to receive his share of offerings not made at 
the Altar (Ap. Can. IV); he is to be supported from the 
funds of the Church (Ap. Can. XLI, Ant. XXV); he is not 
to be at personal expense in the practice of hospitality (Ap. 
Can. XLI) ; when in need, he is to be supplied with necessa- 
ries (Ap. Can. LIX). 

He may bequeath his property to whom he will (Ap. Can. 
XL, Ant. XXIV); at his death, his property is not to be 
seized for the Church (Chal. XXII). 

If he has been degraded to the rank of a Priest, he is 
to be either altogether deposed, or restored to his former 
rank (Chal, XXIX). A Bishop displaced by Nestorius or 
his followers, is to be restored (Eph. II). 

A Bishop who has not been received by his Parish, may 
retain his rank (Ap. Can. XXXVI); and, if he pleases, re- 
sume his position as Priest (Anc. XVIII). 

A Bishop may consent in writing, to the ordination of a 
Bishop, if personal attendance is difficult (Nic. IV, Ant. XIX). 

It is his privilege to communicate at the Altar (Laod. XIX). 

Clergymen are forbidden to insult their Bishop (Ap. Oan. 
LV); Priests are forbidden to enter the Bema before the 
Bishop (Laod. LVI) ; Country Priests are forbidden to offi- 
ciate, in a City Church, in the presence of a Bishop (Neo- 
Ces. XID); but Chorepiscopi may do so (Neo-Cxs. XIV). 

A Deacon is the helper of his Bishop (Nic. XVII). 

A Bishop who has been steadfast throughout the nerse- 
cutions, though forced to seem otherwise, is entitled to all 
his former privileges (Anc. I). 


286 DIGEST. 


BISHOP.—VI. OF THE PRIVILEGES oF A BisHop.— Continued. 


A Bishop who has a complaint against his Metropolitan, 
may lay it before the Exarch of the Diocese, or the throne of 
Constantinople (Chal. [X, XVII). 

Vid. aiso “ Bishop.—1V. Of the Jurisdiction of a Bishop.” 


—VII. Or Turnes FoRBIDDEN TO A BISHOP. 


A Bishop is forbidden to divorce his wife, under pretext 
of religion (Ap. Can. V); or to marry after ordination (Ap. 
Can. XXVI); or to abstain from marriage, except for disci- 
pline (Ap. Can. LI); or to have any woman dwelling with 
him, except such relations, or other persons, as are beyond 
suspicion (Nic. III); or to wash in a bath with women 
(Laod. XXX). 

He is forbidden to engage in worldly business (Ap. Can. 
VI, LXXX1I), unless he be called by law to the guardianship 
of minors (Chal, III); he is forbidden to serve in the army 
(Ap. Can. LX XXIII); or to accept military or civil office 
(Chal. VII); or to exact usury (Ap. Can. XLIV, Nic. XVII, 
Laod. IV); or to become security (Ap. Can. XX). 

He is forbidden to read false and heretical books in Church, 
as Scripture (Ap. Can. LX); or to compose, or use, any other 
than the Nicene Creed (Eph. VII, Chal. Encyc.); or to join in 
prayer with heretics (Ap. Can. XLV, Laod. XXXIII) ; or to 
employ them as Clergymen (Ap. Can. XLV); or to admit 
the Baptism, or Sacrifice, of heretics (Ap. Can. XLVI); or to 
receive the Eulogiz of heretics (Laod. XXXII); or to attend 
the Cemeteries, or Martyries, of heretics (Laod. IX); or to 
marry his children to heretics (Laod. XXXI); or to ob- 
serve, or receive gifts from, festivals of heretics (Laod. 
XXXVII); to enter a synagogue of Jews or heretics, for 
prayer (Ap. Can. LXIV); or to celebrate Easter before the 
Vernal Equinox, as the Jews do (Ap. Can. VII, Nic. Encyc., 
Ant. I); or to observe, or receive gifts from, Jewish fasts or 
festivals (Ap. Can. LXX, Laod. XXXVII); or to receive 
unleavened bread from the Jews (Ap. Can. LXX, Laod. 
XXXVIID ; or to feast with the heathen (Laod. XXXIX) ; or 
to join in prayer with schismatics (Ant. II, Laod. XXXIID) ; 
or to adhere to the maintainers of conventicles (Ap. Can. 
XXXII). 

He is forbidden to submit to the jurisdiction of Nestorius 
and his partisans (Eph. ITI). 

He is forbidden to communicate with the excommunicated 
(Ap. Can. X, Ant. ID); or with a Bishop who has obtained 
his Church through secular rulers (Ap. Can, XXX); or with 


DIGEST. 287 


BISHOP.—V. Or Tuincs ForBIDDEN TO A BrisHop.— Continued. 


a Clergyman whois deposed for celebrating Easter before the 
Vernal Equinox (Ant. [); or with a Clergyman who, after 
deposition, meddles with his former ministry (Ant. IV); or 
to join in prayer with a deposed Clergyman (Ap. Can. XI). 

He is forbidden to receive, in their clerical capacity, 
Clergymen who are suspended or deposed for leaving their 
own Parishes (Ap. Can, XVI, Ant. III); or to restore a Priest 
or Deacon, properly suspended by another Bishop, unless 
the latter die (Ap. Can. XXXII, Nic. V); or to receive and 
ordain one who has seceded from another Bishop (Nic. XVI); 
or to receive a Clergyman of another Bishop (Chal. XX) ; or 
to receive persons excommunicated by another Bishop, un- 
less restored by him (Ap. Can. XII, Ant. VI). 

He is forbidden to leave his own Parish and enter another, 
except under special circumstances, and by special request 
(Ap. Can. XIV); or unless he is driven by necessity from his 
own country (Chal. XX); he is forbidden to do so without 
any exception (Nic. XV, Chal. V, Ant. XXT) ; and if he do so, 
his extra-parochial acts are declared void (Nic. XV); he is 
forbidden to act beyond his own Parish (Ap. Can. XXIV, 
XXXYV, Nic. XV, Ant. XXII); without a written invitation 
from the Metropolitan and provincial Bishops of the Pro- 
vince into which he goes (Ant. XIII); or to act beyond his 
own Diocese without invitation (Const. I). 

He is forbidden to do anything of great moment without 
the consent of his presiding Bishop (Ap. Can. XXXIV), 
Metropolitan (Ant. IX); or to address the Emperor without 
the consent of his Metropolitan and Com-provincials (Ant. 
XI). A Bishop appointed in a village, or country district, 
is to do nothing without the consent of the City Bishop 
(Laod. LVII). 

He is forbidden to carry off wax or oil from the Church 
(Ap. Can. LX XII); or to appropriate consecrated vessels to 
private purposes (Ap. Can. LXXIII); or to appropriate ec- 
clesiastical property to himself or his relatives (Ap. Can. 
XXXVIII) ; or to employ his own domestics, or relatives, in 
the administration of Church funds (Ant. XXV). 

He is forbidden to offer anything at the Altar except new 
ears of grain, or clusters of grapes (Ap. Can. III). 

He is forbidden to celebrate Easter before the Vernal 
Equinox (Ap. Can. VII. Nic. Encye., Ant. I). 

He is forbidden to rebaptize one who has true Baptism, 
or to refuse to baptize one who has been polluted by the 
impious (Ap. Can. XLVII). 


288 DIGEST. 


BISHOP.—V. Or Turnes ForBIDDEN TO A BisHop.— Continued, 


He is forbidden to make the Oblation in a private house 
(Laod. LVIII). 

He is forbidden to receive a second ordination, unless the 
first was void (Ap. Can. LXVIII). 

He is forbidden to commit simony (Ap. Can. X XTX, Chal. 
II) ; or to negotiate simoniacal contracts (Chal. II); or to 
obtain his Church through secular rulers (Ap. Can. XXX) ; 
or to seize a vacant See (Ant. XVI). 

He is forbidden to ordain a relative to the Episcopate from 
personal motives, or to bequeath his See to heirs (Ap. Can. 
LXXVI); or to appoint his successor (Ant. XXIIT). 

He is forbidden to ordain a neophyte, without a time of 
probation (Nic. II). 

He is forbidden to abstain from flesh or wine, except for 
discipline (Ap. Can. LI), especially on festival days (Ap. Can. 
LIII) ; he is forbidden to eat flesh with the blood, or of ani- 
mals which have been slain by beasts, or have died a natural 
death (Ap. Can. LXIII), or to fast on Sunday, or on any Sab- 
bath except Easter Even (Ap. Can. LXVI); or to join in 
forming drinking clubs (Laod. LY); or to eat in a tavern, 
except on a journey (Ap. Can. LIV). 

If invited to a lovefeast, he is forbidden to take away his 
portion (Laod. XXVII); he is forbidden to attend plays at 
weddings and banquets (Laod. LIV). 

He is forbidden to castrate himself (Ap. Can. XXIII, Nic. I). 

He is forbidden to strike backsliders or unbelievers (Ap. 
Can. XXVII). 

If deposed, he is forbidden to touch his former ministry 
(Ap. Can. XXVIII, Ant. IV). 

He is forbidden to insult a Priest or Deacon (Ap. Can. 
LVI); or to insult the Emperor, or a magistrate (Ap. Can. 
LXXXIV); or to mock the infirm (Ap. Can. LVII). 

He is forbidden to neglect his duties (Ap. Can. LVITI). 

He is forbidden to deny his office (Ap. Can. LXII). 

He is forbidden to misuse his power of Excommunication 
(Nic. V). 

He is forbidden to obtain an Imperial Rescript for divid- 
ing a Province (Chal. XID). 

A Bishop who has not been received by his Parish, is for- 
bidden to assume authority elsewhere (Anc. XVIII, Ant. 
XVIII). 

He is forbidden to practice magic, enchantment, mathe- 
matics, or astrology; or to make, or wear, phylacteries 
(Laod. XXXVI). 


DIGEST. 289 


BISHOP.—VII. Or rue TRIAL or A BisHop. 


Accusers of a Bishop must be trustworthy (Ap. Can. 
(LXXIV); they must not themselves be under accusation of, 
nor condemnation for, offences; nor under sentence of Ex- 
communication (Const. VI); they must be examined as to 
character (Chal. XX1). 

Heretics are not to be received as accusers of a Bishop 
(Ap. Can. LXXYV); neither heretics nor schismatics may 
bring accusations, of ecclesiastical offences, against a Bishop 
(Const. VI), but those who complain of personal wrong, done 
to them by the Bishop, may be of any religion (Const. VI). 

A single communicant cannot be received as the accuser of 
a Bishop (Ap. Can. LX XV); especially if the charge be that 
of any sensual sin (Nic. Il). 

False accusers of a Bishop are to suffer the penalty to 
which he would have been liable, had the charge been 
proved (Const. V1). 

A Bishop accused of offences, is to be summoned by the 
Bishops (Ap. Can. LX XIV); he is to be summoned a second, 
and a third time, if necessary; and if he fail to appear on 
the third summons, he is to be tried in his absence (Ap. Can. 
LXXIV); he is to be tried by the Provincial or Diocesan 
Synod, not by the civil courts, or an Cicumenical Synod 
(Const. VI); he is to be tried by the Provincial Synod (Chal. 
IX, Ant. XVII). 

A Bishop misappropriating Church Funds, is to be judged 
by the Synod (Ant. XXY). 

If the Provincial Bishops cannot agree to a verdict, on the 
trial of a Bishop, the Metropolitan is to call in some of the 
Bishops of the neighboring Provinces, to rehear the case 
(Ant. XIV). 

A Bishop who appeals to the Emperor, instead of to a 
Synod, against a sentence of deposition, cannot be restored ; 
nor can his cause be reheard by a Synod (Ant. XID); a 
Bishop cannot appeal against the unanimous sentence of his 
Com-provincials (Ant. XV). 

Vid. also Aceusers. 

—IX. PENALTIES TO BE INFLICTED ON A BisHop. Vid. Sus- 
pension of a Bishop, Deposition of a Bishop, Degradation, 

Excommunication, Anathema, and Metropolitan. 


—xX. GENERAL REGULATIONS AS TO A BISHOP. 


A Bishop is not to be received from abroad, without com- 
mendatory letters; nor, even if he bring such letters, with- 
out examination (Ap. Can. X XXIII). 


290 DIGEST. 


BISHOP.—X. GENERAL REGULATIONS AS TO A Bisor.— Continued. 


A Bishop who refuses to enter upon his ministry, is to be 
suspended (Ap. Can. XXXVI, Ant. XVII); and judged by 
the Synod (Ant. XVII). 

One Bishop of each Nation is to be acknowledged as 
chief (Ap. Can. XXXIV). The Bishop of the Metropolis is 
to be acknowledged as the head of the Bishops of the Proy- 
ince (Ant. TX). 

A Bishop deposed for celebrating Easter before the Ver- 
nal Equinox, is to be deprived of the external honour due to 
the Priesthood (Ant. I). 

If the wife of a Bishop commit adultery, he must divorce 
her, or desist from his ministry (Neo-Ces. VIII). 

A Bishop of the Cathari, reconciled to the Catholic Church, 
retains his orders, and his rank amongst other reconciled 
Clergy, but ranks as a Priest if within the jurisdiction of a 
Catholic Bishop, unless the latter give him permission to use 
the episcopal title (Nic. VIII); he is entitled to employment 
as Chorepiscopus, or Priest, if within the jurisdiction of a 
Catholic Bishop (Nic. VIII). 

A Bishop of the Paulianists, reconciled to the Catholic 
Church, is, if worthy, to be ordained, and, if unworthy, to 
be deposed (Nic. XIX). 

A Bishop of the Phrygians, seeking reconciliation to the 
Catholic Church, is to be instructed and baptized before ad- 
mission (Laod. VIII). 


BISHOPS.—The Bishops of each country, are to acknowledge one of 
their body as chief (Ap. Can. XXXIV). The Bishops of 
each Province, are to acknowledge the Bishop of the Metrop- 
olis as their head (Ant. IX). 

The Bishops are to hold Synods twice a year, for mutual 
examination concerning the doctrines of religion, and for the 
settlement of ecclesiastical disputes (Ap. Can. XXXVI, 
Ant. XX); for revising Episcopal sentences (Nic. V, Ant. 
XX); and for the regulation of ecclesiastical affairs (Chal. 
XIX). 

The Bishops must summon three times, if necessary, a 
Bishop accused of offences; and if he fail to appear on the 
third summons, they must try him in his absence (Ap. Can. 
LXXIV). 

All the Bishops of a Province, should, if possible, meet for 
the appointment of a Bishop; but those who cannot attend, 
may vote in writing (Nic. IV, Ant. XIX); and a majority 
must consent to the appointment, either personally, or by 
letter (Nic. VI, Ant. XIX). The Metropolitan and Provin- 


*« 


Dit EEL, 291 


BISHOPS.— Continued. 
cial Bishops of a Province, must concur in the appointment 
of a Bishop (Laod XII). 

The Metropolitan and Provincial Bishops of a Province, 
must consent, before a Clergyman can address the Emperor 
(Ant. X71). 

They may jointly give, to a Bishop of another Province, a 
written invitation to ordain for them (Ant. XIII). 

A Bishop is forbidden to leave his own Parish and enter an- 
other, except at the request of several Bishops (Ap. Can. XIV). 

A Metropolitan, falling into the heresies of Nestorius or 
Celestius, or joining the schismatical assembly at Ephesus, is 
to be subject to his own Bishops, and the neighbouring or- 
thodox Metropolitans (Eph. Encye., Can. I). 

The Bishops of one Province may take part in the trial 
of a Bishop of another Province, if the proper Bishops can- 
not agree (Ant. XIV). 

Bishops are described as belonging to the Priesthood 
(Const. VI, Eph. I, Chal. XXVI). 

For regulations ‘as to the Bishops of particular Sees, vid. 
Alexandria, Antioch, Asia, Constantinople, Cyprus, Egypt, 
the East, Jerusalem, Lybia, Pentapolis, Pontus, Rome, Thrace. 


BLEMISH.—A bodily blemish is not a disqualification for the Epis- 
copate (Ap. Can. LX XVII). 


BLIND.—Clergy and laity are forbidden to mock the blind (Ap. Can. 
LVI). 

BLINDNESS.—Total blindness is a disqualification for the Episco. 
pate (Ap. Can. LX XVIII), but partial blindness is not (Ap. 
Can. LX XVII). 

BLOOD.—Flesh with blood, is forbidden to be eaten (Ap. Can, LXII, 
Gang. II). 

BODILY SIN.—Vid. Sin. 

BLEMISH.—Vid. Blemish. 


BONIFACE.—A Priest called Boniface, was present at the Council 
of Chalcedon, as one of the legates of Rome (Chal. Introduc- 
tion to Can, X XTX), 

BOOK.—The book of the Western Bishops is approved by the Church 
of Antioch (Const. Y). 

Singers are to sing from a book (Laod. XV). 

BOOKS.—Spurious and heretical books are forbidden to be read 
publicly in Church (Ap. Can. LX); uncanonical books are 
forbidden to be read in Church (Laod. LIX). 

For lists of Canonical Books, see Ap. Can, LXXXYV, Laod. 
LX. 


292 DIGH'ST. 


BREAD.—Communicants are forbidden to receive unleayened bread 
from the Jews (Ap. Can. LXX, Laod. XXXVIII). 

Lapsed Deacons, who have been restored, are forbidden to 
bring in the Bread (Ane. II) ; country Priests are forbidden 
to offer the Bread, unless in the absence of the Bishops and 
city Priests (Neo-Ces. XIII); Sub-deacons are forbidden to 
give the Bread (Laod. XXYV). 

There is to be no Oblation of Bread in Lent, except on 
Sabbaths and Sundays (Laod. XLIX). 


BROTHER-IN-LAW.—A woman who has married two brothers, is 
to be cast out until the hour of death (Neo-Ces. ID). 


BROTHERS. —Bishops are forbidden to ordain their own brothers to 
the Episcopate from personal motives (Ap. Can. LXXVI); 
or to employ them in the management of Church Funds 
(Ant. XXYV). 

BUSINESS.—Bishops and Priests are forbidden to engage in worldly 
business (Ap. Can. VI, LX XXI, Chal. III); also Deacons (Ap. 
Can. VI, Chal. II), and Monks (Chal. III, IV); but either 

. Clergymen or Monks may accept the guardianship of minors, 
if called upon by the law to do so (Chal. III). Clergymen 
are forbidden to engage in ecclesiastical business, except by 
direction of their Bishops (Chal. III); and also Monks (Chal. 
III, IV). 

Unavoidable business, is a sufficient excuse, to a Bishop, 
for not attending a Provincial Synod (Chal. XTX). 

CAKES.—Communicants are forbidden to receive unleayened cakes 
from Jewish feasts (Ap. Can. LXX), 

CALUMNY.—Those who bring false and calumnious accusations 
against a Bishop, are to suffer the penalty to which he 
would have been liable, had the charges been proved (Const. 
Wi): 

CANDIDATES.—Candidates for Baptism are not to be received after 
the second week in Lent (Laod. XLY); they must learn the 
Creed by heart, and recite it to the Bishop on Maundy 
Thursday (Laod. XLVI). 

CANON.—Vid. List. 

CANONICAL BOOKS.—Vid. Books. 

LETTERS.—Vid. Letters, 

CANONS.—The Canons of Nica are confirmed by Const. I; the 
Canons of Nica, Constantinople, Ephesus, Ancyra, Neo- 
Cesarea, Gangra, Antioch, and Laodicea, are confirmed by 
Chal. I; the third Canon of Constantinople is confirmed by 
Chal. XXVIII; the decision of the Council of Nicza, as to 
the time for celebrating Easter, is confirmed by Ant. I. 


DIGEST. 293 


CASTRATION.—Castration by force, or persecution, is not a disqual- 
ification for the Episcopate (Ap. Can. XXI); castration by 
force, or for surgical purposes, is not a disqualification for 
Ordination (Nic. I); but self-castration is a disqualification 
for Orders (Ap. Can. XXII, Nic. I). 

Self-castration is punishable, in Clergymen, by deposition 
(Ap. Can, XXIII, Nic. I) ; and in laymen, by suspension for 
three years (Ap. Can. XXIV). 


CATECHISING.—Catechising is enjoined on Bishops and Priests 
(Ap. Can, LVIII). 


CATECHUMEN.—A catechumen cannot be made a Bishop or Priest 

(Laod. III), without a time of probation (Ap. Can, LXXX, 
Nic. I). 

The Mass of the Catechumens, is to follow the Bishop’s 
sermon (Laod. XIX); the Catechumens are to leave the 
Church before the prayer for penitents (Laod. XIX. 

Lapsed Catechumens are to pass three years as hearers 
(Nic. XIV); if a Catechumen fall into sin, whilst he is a 
Kneeler, he may be admitted to penance ; but if he sin when 
he is a Hearer, he is to be cast out (Neo-Ces. V). 


CATHARI.—Cathari, seeking reconciliation to the Catholic Church, 
must promise, in writing, to observe its decrees, and partic- 
ularly, to communicate with digamists, and with the lapsed 
who have been admitted to penance (Nic. VIII). 

The Clergy of the Cathari, reconciled to the Catholic 
Church, retain their Orders, and their respective ranks, inter 
se; but a Bishop of the Cathari, if within the jurisdiction 
of a Catholic Bishop, is to rank as a Priest, unless the latter 
should give him permission to use the episcopal title; and 
he is entitled to a place as Chorepiscopus, or Priest, if within 
the jurisdiction of a Catholic Bishop (Nic. VIII). 

Cathari are admitted to the Catholic Church by Chrism, 
after renunciation of their heresies (Const. VII, Laod. VII). 


CELESTIUS.—A Metropolitan, professing the heresies of Celestius, 
is to be deposed and excommunicated, and to be under the 
control of his own Bishops and the neighbouring orthodox 
Metropolitans (Eph. Encyc., Can. I); a Provincial Bishop, 
for the same cause, is to be deposed (Eph. Encyc., Can. TE); 
and also a Priest, Deacon, or Minor Clergyman (Eph. Encyc., 
Can. IV). 

The heresies of Celestius are anathematized (Eph. VII). 


CELIBACY.—None of the Clergy, except Readers and Singers, may 
marry after ordination (Ap. Can. XXVI); but Deacons may 
marry, if, at their ordination, they have declared an inter 


294 DIGEST. 


CELIBACY— Continued. 


tion to do so (Anc. X). A Priest who marries is to be de- 
posed (Neo-Czs. I); a Deaconess who marries is to be 
anathematized (Chal. XV); a Monk, or dedicated Virgin, 
who marries, is to be excommunicated (Chal. XVI). Those 
who break their vows of celibacy, are to fulfil the penance 
of digamists (Anc. XIX). 

CEMETERIES.—Communicants are forbidden to assemble in the 
Cemeteries, or attend the Martyries, of heretics (Laod. IX). 

CENSURE.—EcctestasticaL.—Vid. Anathema, Deposition, Degrada- 
tion, Hacommunication, Expulsion, and Suspension. 

CENTESIM2.—Vid. Usury. 

CHARGE.—No Clergyman is to be ordained without a charge (Chal. 
Va). 

CHARGES.—BrovuGHT AGAINST CLERGYMEN.—Vid. Accusers, Bish- 
op, Priest, Deacon, and Clergy, Minor. 


CHARISIUS.—A Priest of Philadelphia, named Charisius, produced 
the creed of Theodore of Mopsuestia to the Council of Ephe- 
sus (Eph. VII, and Introduction to the same Canon). 


CHARITY.—The traditions of the Church inculcate charity (Gang. 
XXiI). 
CHARMS.—Vid. Phylacteries. 


CHILDREN.—The children of a Bishop are to be provided for out of 
his private property (Ap. Can. XL). 

Children of a Reader or Singer, by a heretic wife, must be 
brought into communion with the Catholic Church (Chal. 
XIV); they are not to be given in marriage to heretics, un- 
less such heretics promise to become Christians (Chal. XIV); 
nor are children of communicants to be given in marriage to 
heretics (Laod. X), unless such heretics are converted to 
Christianity (Laod. XXXT). 

Parents who forsake, or neglect, their children, are anath- 
ematized (Gang. XV); and also children who forsake their 
parents (Gang. XVI). 


CHOREPISCOPUS.—A Chorepiscopus is to be ordained by the 
Bishop of the City (Ant. X). 

He is to ordain Readers, Sub-deacons, and Exorcists, with- 
in his own district (Ant. X); he is not to ordain Priests, be- 
yond his own Parish, without the Bishop’s written consent 
(Anc. XIII); nor is he to ordain Priests or Deacons, at all, 
without his Bishop; nor, in any way, to act officially beyond 
his own district (Ant. X). 


DIGEST. 295 


CHOREPISCOPUS— Continued. 
He may offer the Oblation in a City Church, in the pres- 
ence of the Bishop (Neo-Ces. XIV). 
He may give Letters Pacifical (Ant. VIII). 
He is forbidden to commit Simony (Chal. IT). 
A Bishop of the Cathari, reconciled to the Catholic Church, 
is entitled to employment asa Chorepiscopus, or Priest (Nic. 
VII). 
CHRISM.—Chrism is declared to be the Seal of the Gift of the Hoty 
Guost (Const. VII). 
Certain heretics are admitted to the Catholic Church by 
Chrism, after renunciation of their heresies Const. VII, Laod. 
VED. 
For the ceremony of anointing, in this case, see Const. VII. 
Chrism is to follow Baptism (Laod. XLVIII). 


CHRISTIANS.—Christians are forbidden to take oil into, or light 
lamps in a heathen temple, or a Jewish synagogue (Ap. Can. 
LXXI); or to judaize, by resting on the Sabbath (Laod. 
XXIX); or to honour martyrs of heretics (Laod. XXXIV) ; 
or to forsake the Church, and invoke Angels and gather as- 
semblies (Laod. XXXY). 

They are forbidden to wash in a bath with women (Laod. 
XXX); or to join in wanton dances at weddings (Laod. LIT). 

Reconciled heretics are to be first received as Christians 
(Const. VII). 

Christians are distinguished from laymen (Laod. XXX). 

CHURCH.—Assembling in Church is commended (Gang. XX1) ; those 
who despise the Church are to be anathematized (Gang. V) ; 
also those who misappropriate the Fruits offered at the 
Church (Gang. VII, VIII). 

Confusion in the Church is forbidden (Ap. Can. IX, Ant. II). 

Heretical and spurious books are forbidden to be read in 
Church (Ap. Can. LX); also private psalms, and uncanoni- 
cal books (Laod. LIX), 

None but canonical Singers are to sing in Church (Laod. 
XV); none but duly appointed Exorcists are to exorcise 
either in Churches or private houses (Laod. XXVJ) ; country 
Priests are forbidden to officiate in a City Church, in the 
presence of the Bishop and City Priests (Neo-Cxs. XTID); 
but Chorepiscopi may do so (Neo-Cees. XIV). 

Eating and sleeping in Church are forbidden (Laod. 
XXVIII). 

Heretics are forbidden to enter the Church (Laod. VI). 

Bishops are forbidden to obtain their Churches through 
secular rulers (Ap. Can. XXX). 


296 DIGEST. 


CHURCH— Continued. 


Appointment to a Church is necessary for ordination 
(Chal. VI). 

A Church having a Bishop, is to have also a Steward 
amongst its Clergy (Chal. XX VI). 

For regulations as 10 Clergymen leaving their Churches, 
vid. Parish. 

PROPERTY .—Vid. Property, Ecclesiastical. 


CHURCHES.—The Churches, in all the Provinces, are to retain their 
ancient and customary prerogatives (Nic. VI). 

CITY.—A Bishop’s jurisdiction is limited to his own City and dis- 
tricts (Ap. Can. XX XV, Ant. XXII); he is to have charge of 
his own City (Ant. [X); Monasteries are to be dependent 
upon the Bishop of the City (Chal. IV); Bishops appointed 
in villages, or country districts, are to do nothing without 
the consent of the Bishop of the City (Laod. LVI) ; Chore- 
piscopi are forbidden to ordain City Priests, without the 
Bishop’s written consent (Anc. XIII); country Priests are 
forbidden to make the Oblation in a City Church, in the pres- 
ence of the Bisnops and City Priests (Neo-Ces. XIII) ; but 
Chorepiscopi may do so (Neo-Cexs. XIV). 

Those who are excommunicated in one City are not to be 
received in another (Ap. Can. XII). 

In a new or rebuilt City, the Ecclesiastical Districts are to 
follow the political and municipal arrangement (Chal. XVII). 

The number of Deacons in a City is to be seven (Neo-Cas. 
XV). 

A City rejecting a Bishop, Priest, or Deacon, is to be pun- 
ished by the suspension of its Clergy (Ap. Can. XXXVI); a 
City rejecting its Bishop is to be judged by the Synod (Ant. 
XVIII). 

For regulations as to Clergymen leaving their Cities, vid. 
Parish. 

CIVIL POWER.—Charges against a Bishop are not to be brought 
before the civil power (Const. VI). 

Bishops are forbidden to obtain their Churches from the 
civil power (Ap. Can. XXX); or to obtain the division of 
Provinces by the civil power (Chal. XI1). 

The civil power is to treat contumacious persistence in 
schism as sedition (Ant. V). 

OFFICE.—Clergymen and Monks are forbidden to accept 
any civil office (Chal. VI). 

CLERGY, MINOR. —I. DisquaLIFICATIONS FOR THE OFFICE.— 

A man to be ordained, must not, after Baptism, have been 


DIGEST. 297 


CLERGY, MINOR.—I. DisQUALIFICATIONS FOR THE OFFICE.— Oon- 
tinued, 
twice married, nor have had a concubine (Ap. Can. XVII); 
he must not have married a widow, a divorced woman, a 
harlot, a slave, or an actress (Ap. Can. XVIIL); he must not 
have married two sisters, or a niece (Ap. Can, XIX). 

He must not have committed adultery, fornication, or any 
other forbidden act (Ap. Can. LXI); one whose wife has 
committed adultery cannot be ordained (Neo-Ces, VIII). 

He must not have castrated himself (Ap. Can. XXII, Nic. 
I); but if castrated by force, or for surgical purposes, be 
may be ordained; and if so castrated after ordination, he 
may remain among the Clergy (Nic. I). 

He must not be possessed of a devil (Ap. Can. LXXIX) ; 
but if dispossessed, and worthy, he may be ordained (Ap. 
Can. LX XIX). 

A slave, unless manumitted by his master, cannot be or- 
dained (Ap. Can. LX XXII). 

One who has lapsed cannot be ordained (Nic. X); but 
those who have been steadfast throughout the persecutions, 
though forced to seem otherwise, may be ordained (Anc. 
III). 

A Neophyte must not be ordained (Laod. III); but former 
profession of heathenism is not, in itself, a disqualification 
for ordination (Anc. XII). 

No Clergyman may be ordained without a charge (Chal. VI). 

—II. OF THE ORDINATION OF THE MINOR CLERGY.— 


A Minor Clergyman is to be ordained by a Bishop (Ap. 
Can. I); Readers, Sub-deacons, and Exorcists may be or- 
dained by a Chorepiscopus (Ant. X). 

A Minor Clergyman is not to be ordained in another 
Church, after leaving his own (Nic. XVI). 


—II. Or tHerm Dorirs.— 


The Minor Clergy are to partake, when the Oblation is 
made, or to give reasons for refusing (Ap. Can. VIII); they 
are to fast during Lent, and on Wednesdays and Fridays, 
unless prevented by bodily weakness (Ap. Can. LXTX). 

The Minor Clergy of Poorhouses, Monasteries, and Mar- 
tyries, are to remain subject to the Bishop of the Parish 
(Chal. VIII). 


—IV.—Or THEIR RIGHTS AND PRIVILEGES.— 


The Minor Clergy are to receive a share of offerings not 
made at the Altar (Ap. Can. TV); when in need, they are to 
be supplied with necessaries (Ap. Can. LIX). 


298 DIGEST. 


CLERGY, MINOR.—IV. Or THer Ricuts AND PRIVILEGES.— 

Continued. 

If displaced by heretics or schismatics, they are to be re- 
stored (Eph. IIT). 

They owe no obedience to a Bishop convicted of anything 
contrary to religion or morals (Ap. Can. XXXI). 

They have a right of appeal to the Provincial Synod 
against a sentence of their Bishop (Ant. Vi, XX). 

A Minor Clergyman, having a complaint against another 
Clergyman, may lay it before his Bishop ; or if the complaint 
be against a Bishop, he may lay it before the Provincial Sy- 
nod (Chal. 1X); if he have a complaint against a Metropoli- 
tan, he may lay it before the Exarch of the Diocese or the 
Throne of Constantinople (Chal. IX, XVII). 

A Minor Clergyman, who has been steadfast throughout — 
the persecutions, though forced to seem otherwise, is entitled 
to all his former privileges (Anc. ITI). 

—V. TuIncs FORBIDDEN TO THE MINOR CLERGY.— 


The Minor Clergy are forbidden to read false and heretical 
books in Church, as Scripture (Ap. Can. LX); or to com- 
pose, or use, any other than the Nicene Creed (Eph. VII, 
Chal. Encyc.); or to join in prayer with heretics (Laod. 
XXXIIT) ; or to attend the Cemeteries or Martyries of here- 
tics (Laod. IX); or to marry their children to heretics (Laod. 
X, XXXI); or to observe, or receive gifts from, festivals of 
heretics (Laod, XXXVIJ) ; or to enter a synagogue of Jews 
or heretics for prayer (Ap. Can. LXIV); or to observe, or 
receive gifts from, Jewish fasts or festivals (Ap. Can. LXX, 
Laod. XXXVI) ; or to receive unleayened bread from the 
Jews (Laod. XXX VIII); or to feast with the heathen (Laod. 
XXXIX); or to join in prayer with schismatics (Ant. I, 
Laod. XXXII1); or to adhere to the maintainers of conven- 
ticles (Ap. Can. XXXI). 

They are forbidden to submit to the jurisdiction of Nesto- 
rius or his partisans (Eph. III). 

They are forbidden to communicate with the excommuni- 
cated (Ap. Can. X, Ant. II); or with a Clergyman who is 
deposed for celebrating Easter before the Vernal Equinox 
(Ant. I); or with a Bishop who has obtained his Church 
through secular rulers (Ap. Can. XXX); or with a Clergy- 
man who, after deposition, meddles with his former ministry 
(Ant. IV); or to join in prayer with a deposed Clergyman 
(Ap. Can. XI). 

They are forbidden to remove from their own Parishes 
(Nic. XVI, Chal. V, XX), without the Bishop’s consent (Ap. 


DIGEST. 299 


CLERGY, MINOR.—YV. Tarnes Forsmpen.— Continued. 


Can. XV, Ant. III); or unless driven by necessity from their 
own country (Chal. XX); and if they do so, they cannot offi- 
ciate (Ap. Can. XV, Nic. XV, XVI); nor be received by an- 
other Church (Nic. XVI); they are forbidden to be enrolled 
in two Churches (Chal. X); and if lawfully transferred to 
another Church, they are forbidden to meddie with the 
affairs of their former ministry (Chal. X). 

None of the Clergy, except Readers and Singers, may marry 
after ordination (Ap. Can. XXVI); the Clergy are forbid- 
den to abstain from marriage, except for discipline (Ap. Can. 
LI) ; or to have any women dwelling with them, except such 
relations or other persons as are beyond suspicion (Nic. ITD) ; 
or to wash in a bath with women (Laod. XXX.) 

They are forbidden to carry off wax or oil from the 
Church (Ap. Can, LXXII); or to appropriate consecrated 
vessels to private purposes (Ap. Can. LXXII1). 

They are forbidden to seize their Bishop’s property on his 
death (Chal. XXII). 

They are forbidden to transact worldly business, unless 
called by law to the guardianship of minors (Chal, II); or 
to accept military or civil office (Chal. VII); or to meddle 
with ecclesiastical business, except by direction of the Bishop 
(Chal. III); or to become security (Ap. Can. XX); or to 
exact usury (Nic. XVI, Laod. IV). 

They are forbidden to officiate in another City, without 
letters commendatory (Chal. XIII) ; or to travel without the 
Bishop’s consent (Laod. XLI); or without Letters Canonical 
(Laod. XLII); or to address the Emperor, without the con- 
sent of the Metropolitan and Provincial Bishops (Ant. 
XI). 

They are forbidden to commit Simony, or negotiate simo- 
niacal-contracts (Chal. IT). 

They are forbidden to castrate themselves (Ap. Can. XXIII, 
Nic... 5), 

They are forbidden to abstain from flesh or wine, except 
for discipline (Ap. Can. LI); they are forbidden to eat flesh 
with the blood, or of animals which have been slain by 
beasts, or have died a natural death (Ap. Can. LXIII); or to 
fast on Sunday, or on any Sabbath, except Easter Even (Ap. 
Can. LXVI); or to join in forming drinking elubs (Laod. 
LV); or to eat in a tavern, except on a journey (Ap. Can. 
LIV); or to enter a tavern (Laod, XXIV). 

If invited to a Lovefeast, they are forbidden to take away 
their portions (Laod. XXVII). 


300 


DIGEST. 


CLERGY, MINOR.—V. Turnes ForsmpeEen.— Continued. 


They are forbidden to attend plays at weddings and ban- 
quets (Laod. LIV). 

They are forbidden to insult a Bishop (Ap. Can. LV); or a 
Priest, or Deacon (Ap. Can. LVI); or the Emperor, or a 
Magistrate (Ap. Can. LXXXIV); or to mock the infirm (Ap. 
Can. LYII). 

They are forbidden to sit in the presence of a Deacon, 
without his permission (Laod. XX), 

They are forbidden to practise magic, enchantment, math- 
ematics, or astrology, or to make or wear phylacteries (Laod. 
XXXVI). 

Ifa Minor Clergyman have a complaint against another 
Clergyman, he is forbidden to forsake his own Bishop and 
run to secular courts (Chal. TX). 


—VI. Or THE TRIAL OF THE MINoR CLERGY.— 


Accusers of a Clergyman are to be examined as to charac- 
ter (Chal. X XI). 

A Minor Clergyman cannot be convicted of any offence on 
the evidence of those who are themselves under accusation 
(Const. VI). 


—VII. For THE PENALTIES TO BE INFLICTED ON THE MINOR 


CLERGY, Vid. Suspension of the Minor Clergy, Deposition of 
the Minor Clergy, Excommunication, and Anathema. 


—VIII. GENERAL REGULATIONS AS TO THE MINoR CLERGY.— 


A Minor Clergyman, if suspended, or deposed, for leaving 
his Parish, cannot be received as a Clergyman (Ap. Can. XVI, 
Ant. III) ; nor, if suspended, or excommunicated, in one City, 
can he be received in another, without letters commendatory 
(Ap. Can. XII); if excommunicated by his Bishop, he can- 
not be restored by another Bishop (Nic. V); nor can he be 
received by others, unless restored by his Bishop, or unless 
the sentence is reversed by a Synod (Ant. VI). 

The restoration of deposed Clergymen by Nestorius or his 
followers, is declared void (Eph. V). 

Heretics cannot be employed as Clergymen in the Catholic 
Church (Ap. Can. XLV). 

A Clergyman who adheres to the maintainers of conven- 
ticles, is to be admonished three times, by his Bishop, before 
punishment (Ap. Can. XXXII). 

A Clergyman who is excommunicated, cannot bring accu- 
sations against a Bishop (Const. VI); a Minor Clergyman, 
bringing accusations against a Clergyman, is to be examined 
as to character (Chal. X XI). 


DIGEST. 301 


CLERGY, MINOR.—VIII. GenerRAL REGULATIONS AS TO THE MINOR 
CLerGy.— Continued. 


A Clergyman deposed for celebrating Easter before the 
Vernal Equinox, is to be deprived of the external honour 
due to the Clergy (Ant. I). 

A Clergyman going to Constantinople, and raising distur- 
bances there, is to be expelled from the City (Chal. XXIII). 

If the wife of a Clergyman commit adultery, he must di- 
vorce her, or desist from his ministry (Neo-Ces. VIII). 

Minor Clergy of the Cathari, reconciled to the Catholic 
Church, retain their orders, and their rank amongst other 
reconciled Clergy (Nic. VIII). 

Minor Clergy of the Paulianists, reconciled to the Catholic 
Church, are, if worthy, to be ordained, and, if unworthy, to 
be deposed (Nic. XIX). 

Minor Clergy of the Phrygians, seeking reconciliation to 
the Catholic Church, are to be instructed and baptized before 
admission (Laod. VIII). 

Minor Clergy ordained by Maximus the Cynic, are declared 
not to be Clergymen (Const. IV). 


CLERGY.—Denial of one’s Clergy is punishable by deposition (Ap. 
Can. LXII). 

Bishops and Priests are forbidden to neglect their Clergy 
(Ap. Can. LVIII). 

Every Church that has a Bishop, is to have also a Steward 
amongst its Clergy (Chal. XXVI). 

CLINIC BAPTISM.—Clinic Baptism is generally a disqualification 
for Priests’ orders (Neo-Ces. XII); those who have received 
clinic Baptism, if afterwards restored to health, must learn 
the Creed by heart (Laod. XLVI). 


CLOAK.—Anathema on those who wear a rough cloak, and despise 
persons who use the berus, and other customary dress (Gang. 
XII). 

CLOTHING.—Vid. Dress. 


CLUBS.—Communicants of every class are forbidden to join in form- 
ing clubs for drinking entertainments (Laod. LV). 

CLUSTERS OF GRAPES.—See Grapes. 

COHABITATION, CLANDESTINE.—A digamist, who has been 
guilty of clandestine cohabitation, cannot be readmitted to 
communion under Laod. I. 

COMMEMORATION.—Anathema on those who despise the commem- 
orations of the Martyrs (Gang. XX); in Lent, commemora- 
tions of the Martyrs are to be made only on Sabbaths and 


302 DIGEST. 


COMMEMORATION — Continued. 
Sundays (Laod. LI) ; the commemoration of Martyrs of her- 
etics is forbidden to Christians (Laod. XXXIV). 
COMMENDATORY LETTERS.—Vid. Letters. 
COMMUNICANTS.—Vid. Laymen. 
In Divine Service, the prayers for full communicants are 
to follow the prayers for penitents (Laod. XIX). 
COMMUNION, HOLY.—I. Or Furi Communicants.— 
Communicants are to remain in Church for Communion, 
as well as for the reading of Scripture (Ap. Can. IX, Ant. II). 
—I. Or THe READMIsSION OF OFFENDERS TO CoMMUNION.— 


Communion is permitted to those who remained steadfast 
throughout the persecutions, though forced to appear other- 
wise (Anc. II). 

Penitents are to be admitted to communion after penance 
proportioned to the nature of their offences (Laod. Il); this 
rule is applied in the case of persons who are guilty of bestial 
lusts (Anc. XVI). , 

The lapsed may be readmitted to communion after a term 
of penance varying, according to circumstances, from two to 
thirteen years (Nic. XI, XI, XIV, Anc. IV, V, VI, VII, VIII, 
TX), A lapsed Priest, readmitted to communion, is not per- 
mitted to officiate (Anc. I); nor a lapsed Deacon, unless by 
indulgence of his Bishop (Anc. Il). 

Digamists may be admitted to communion (Nic. VIID), 
after a short period of prayer and fasting (Laod. I); those 
who contract many marriages may be readmitted to com- 
munion after a term of penance which is mentioned as being 
well known (Neo-Ces. III). 

An adulterer or an adulteress may be readmitted to com- 
munion after seven years of penance (Anc. XX); women 
causing, or preparing drugs for, abortion, after ten years 
(Anc. XXI); involuntary bomicides, after five years (Anc. 
XXII]; and diviners, sorcerers, and astrologers, after five 
years (Anc. XXIV). 

A certain case of seduction is mentioned as having en- 
tailed ten years of penance on the parties before they were 
received as co-standers (Anc. XXV). 

Communion is not in any case to be refused to the dying, 
but it must not be administered to them until after exami- 
nation (Nic. XIII); the first part of this rule is applied to 
married men, over fifty years of age, who are guilty of bestial 
lusts (Ane. XVI) ; and to wilful murderers (Anc. XXII) ; and 
to a woman who has married two brothers (Neo-Ces. IJ) ; 


DIGEST. 303 


COMMUNION.—II. Or tne REeApDMISsION OF OFFENDERS TO Com- 
MUNION.— Continued. 


but if any of the lapsed have been readmitted to Communion 
at the point of death, this gives them no privilege in case of 
their recovery (Anc. VI). 

Communion in prayers only, and without the Oblation, is 
the last degree of penance (Nic. XI, XII, XIII, Anc. IV, V, 
VI, VIU, IX, XVI, XXIV). 

—III. Or THe Apmission oF HERETICS TO ComMUNION.— 

The Catbari may be admitted to Communion, upon their 
promising to observe the decrees and discipline of the Cath- 
olic Church (Nic. VIII); they are admitted by Chrism 
(Const. VIL); Paulianists, by Baptism (Nic. XIX); Arians, 
Macedonians, Sabbatians, Quartodecimans, and Apollinari- 
ans, by Chrism, after renouncing and anathematizing all 
heresies (Const. VII); Eunomians, Phrygians, Sabellians, 
and all other heretics, are received as heathen, and are exor- 
cised, instructed, and baptized (Const. VII); Novatians 
(Cathari), Photinians, and Quartodecimans are admitted by 
Chrism after having renounced all heresies, and having 
learned the Symbols of the Faith (Laod. VII); Phrygians 
are to be instructed and baptized before admission (Laod. 
VII). 

—IV. GENERAL REGULATIONS.— 


Communion is not to be granted to foreign Clergymen 
without examination, nor if the result of such examination 
should be unsatisfactory (Ap. Can. X XXIII) ; communion is 
not to be granted to one possessed of a devil (Ap. Can. 
LXXIX). 

Communion is to follow Baptism and Chrism (Laod. 
XLVI). 

Communion with the excommunicated is forbidden (Ap. 
Can. X, Ant. II). 

None but the Priesthood may communicate at the Altar 
(Laod. XIX). 

Vid. also Hucharist, Oblation, Suspension from Communion, 
and Lay Communion. 

COMPLAINT.-——A complaint of a personal wrong done by a Bishop, 
may be brought by a person of any religion (Const. 
Va 

COMPULSION.—The lapsed, who have fallen without compulsion, 
are to fulfil twelve years of penance (Nic. X1). 

CONCUBINE.—One who, after Baptism, has had a concubine, can 
not be ordained (Ap. Can. XVIJ). 


304 DIGEST. 


CONCUPISCENCE.—Concupiscence is not to be regarded as actual 
sin (Neo-Ces. IV). 

CONFESSION.—A crime discovered by confession, is a disqualifica- 
tion for ordination as Priest (Nic. IX). A Priest who makes 


confession of bodily sin, is forbidden to offer the Oblation 
(Neo-Ces. IX). 


CONFIRMATION.—Vid. Chrism. 
OF CANONS AND CREED.—Vid. Canon, Creed. 
CONFUSION.—Confusion in the Church is forbidden (Ap. Can. IX, 
Ant. IT). 
CONGREGATION.—Priests are forbidden to gather separate congre- 
gations (Ap. Can. XX XI, Ant. V) ; also Deacons (Ant. V). 


CONSANGUINITY.—For regulations as to marriages within the pro- 
hibited degrees of consanguinity, vid. Marriage. 
CONSECRATION.—Consecrated vessels are forbidden to be appro- 
priated to private purposes (Ap. Can. LX XIII); the Sub- 
deacons are forbidden to touch them (Laod. XX1). 
Monasteries, once consecrated, are forbidden to be used as 
secular dwellings (Chal. XXIV). 


CONSENT. —Neither the Metropolitan, nor the Provincial Bishops of 
a Province, may act alone without the concurrent consent of 
both (Ap. Can. XXXIV, Ant. IX); a Clergyman cannot ad- 
dress the Emperor, without the consent of the Metropolitan 
and Provincial Bishops (Ant. XI); Bishops are to be elected 
with the consent of the Metropolitan and a majority of the 
Provincial Bishops of the Province (Nic. IV, VI, Ant. XIX), 

Priests and Deacons are forbidden to act without the con- 
sent of their Bishop (Ap. Can. XX XIX, Laod. LVIT); a 
Bishop cannot act beyond his own jurisdiction, without the 
consent of the Bishop having jurisdiction (Ap. Can, XX XY). 
The consent of the Bishop is required to the appointment of 
referees in disputes between Clergymen (Chal. IX); also to 
the establishment of a Monastery or Oratory (Chal. IV, 
XXIV) ; also to the performance of ecclesiastical acts (Gang. 
VI); also to the appropriation of Fruits offered at the 
Church (Gang., VII, VIII). Chorepiscopi are forbidden to 
ordain Priests and Deacons beyond their own districts, with- 
out the Bishop’s consent (Anc. XIII). Clergymen are for- 
bidden to travel without the Bishop’s consent (Laod. XLI). 
Bishops appointed in country villages, itinerant visitors and 
Priests, are forbidden to act without the consent of the 
Bishop of the City (Laod. LVII). 

Bishops must manage the revenues of the Church with the 
consent of their Priests and Deacons (Ant. XXV). 


DIGEST. 305 


CONSENT— Continued. 


The consent of the master must be obtained, before a slave 
can be ordained (Ap, Can. LX XXII) ; or received as a Monk 
(Chal. IV). 


CONSPIRACY.—Clergymen and Monks, conspiring against their 
Bishop and fellow Clergymen, are to be deposed (Chal. 
XVIII). 

CONSTANTINOPLE.—The Canons of Constantinople are confirmed 
(Chal. 1); the Third Canon is expressly confirmed (Chal. 
XXVIII). 

The Bishop of Constantinople is to rank next after the 
Bishop of Rome (Const. III); this precedence is declared, by 
the Council of Chalcedon, to have been rightly conceded by 
the Fathers of Constantinople, because that City is a seat of 
government and an imperial residence (Chal. XXVIII); the 
Bishop of Constantinople may hear accusations brought 
against any Metropolitan (Chal. IX, XVII); he is to ordain 
the Metropolitans of Pontus, Asia, and Thrace (Chal. 
XXVIII). 

The disturbances in Constantinople, occasioned by Maxi- 
mus the Cynic, are mentioned (Const. 1V); Clergymen and 
Monks going to Constantinople and raising disturbances 
there, are to be expelled from the City (Chal. XXIII). 

For regulations as to the creed of Nica and Constantino- 
ple, see Creed. 


CONTINENCE.—Those who observe continence from abhorrence of 
marriage are anathematized (Gang. LX); continence for its 
own sake is commended (Gang. IX, XX1). 


CONTINUOUS POSSESSION.—Vid. Uninterrupted Possession. 


CONTRACTS.—The negotiators of simoniacal contracts, are, if Cler- 
gymen, to be deposed ; and, if laymen or Monks, to be anath- 
ematized (Chal. I1). 

Clergymen and Monks are forbidden to make contracts re- 
lating to secular affairs (Chal. ITI). 


CONVENTICLES.—Marntarnina or.—Vid. Schism. 


CONVERT.—One who is recently converted from heathenism, is not 
to be made a Bishop (Ap. Can. LXXX, Nic. IT); nor a 
Priest (Nic. IT); nor a Clergyman of any rank (Laod. III); 
but former profession of heathenism is not in itself a dis; 
qualification for ordination (Anc. X1). 
A converted heathen, Jew, or heretic, may marry the child 
of a Reader or Singer (Chal, XIV); a converted heretic may 
marry the child of a Communicant (Laod. XXX1), 


306 DIGEST. 


CO-STANDERS.—The lapsed, and other offenders, after passing a 
certain time, first as Hearers, and secondly as Prostrators, 
are to be received as Communicants in Prayers, or Co- 
standers, that being the last degree of Penance (Nic. XI, XII, 
DS Aries TV, Viv Vann Te VT, XL VG EXeXOVa) 

COUNCIL.—See Synod. 

COUNTRY PRIESTS are forbidden to serve in a City, unless in the 
absence of the Bishop and City Priests (Neo-Czs. XIII); they 
are forbidden to send Letters Canonical except to the neigh- 
bouring Bishops (Ant. VIII). 

DISTRICTS are not to have independent Bishops; and 
such Bishops, if already appointed, are not to act without 
the consent of the City Bishop (Laod. LVII). 


COURTS.—Charges against a Bishop cannot be brought before the 
secular courts (Const. VI); nor can disputes between Clergy- 
men (Chal. IX). 

CREED.—The Creed of Nica is confirmed (Const. I); the Nicene 
and Constantinopolitan Creed is confirmed by Chal. Encyc.; it 
is to be the only Declaration of Faith demanded of converts 
from heathenism, Judaism, or heresy ; and the composition 
of any other Creed is stringently forbidden (Eph. VII, Chal. 
Encyc.); it is to be recited before Baptism (Laod. XLVI); 
it is to be learned by heart, by those who have received Clinic 
Baptism, and are afterwards restored to health (Laod. XLVII; 
and certain classes of heretics are required to learn the Sym- 
bols of the Faith before reconciliation to the Catholic Church 
(Laod. VII). 

CRIME.—Conviction of crime is a disqualification for ordination (Ap. 
Can. LXI); confession of crime is a disqualification for ordi- 
nation as Priest (Nic. [X). 

©UP.—Lapsed Deacons, who have been restored, are forbidden to 
bring in the Cup (Ane. II); country Priests are forbidden to 
offer the Cup in a City Church, unless in the absence of the 
Bishop and City Priests (Neo-Ces. XIII); a Sub-deacon is 
not permitted to bless the Cup (Laod. XXV). 

CUSTOM.—The prerogatives of all Churches are to be retained ac- 
cording to ancient custom (Nic. VI); ancient custom is to be 
observed and to regulate Diocesan rights (Eph. VIII); 
Churches in heathen nations are to be governed according to 
ancient custom (Const. II). 

The ancient customs are to continue in Egypt, Libya, and 
Pentapolis (Nic. VI); and in the election of the Metropoli- 
tans of Pontus, Asia, and Thrace (Chal. XXVIII); ancient 
custom entitles the Bishop of Jerusalem to rank next his 


DIGEST. 307 


CUSTOM— Continued. 


Metropolitan (Nic. VII); the ancient custom of Egypt, by 
which the Bishops were bound not to sign even acts which 
they approved, without the consent of their Metropolitan, 
was respected in practice at Chalcedon (Chal. XXX). 

The custom of the removal of Clergy is declared uncanoni- 
cal (Nic. XV). 

Those who follow the customs of the heathen are to be re- 
ceived to Communion after five years of Penance (Anc. 
XXIV). 

CYNIC, MAXIMUS THE —Ordinations by Maximus the Cynic, and 
also his own ordination as Bishop, are declared void (Const. 
IV). 

CYPRUS.—The Bishops of Cyprus are not within the jurisdiction of 
the Bishop of Antioch (Eph. VIII). 

DANCES.—Communicants are forbidden to join in wanton dances at 
weddings (Laod. LITT). 

DANGER.—Personal danger is an extenuating circumstance in case 
of lapse (Nic. X1).- 

DEACON.—I. Or THE DISQUALIFICATIONS FOR THE OFFICE OF A 
DEACON.— 

A person, to be ordained Deacon, must not, after Baptism, 
have been twice married, nor have had a concubine (Ap. Can. 
XVII); he must not have married a widow, a divorced wo- 
man, a harlot, a slave, or an actress (Ap. Can. XVIII); he 
must not have married two sisters, or a niece (Ap. Can. XIX). 

He must not have committed adultery, fornication, or any 
other forbidden act (Ap. Can. LXI); one whose wife has 
committed adultery cannot be ordained (Neo-Cexs. VIII); 

He must not have castrated himself (Ap. Can, XXII, Nic. 
I); but if castrated by force, or for surgical purposes, he 
may be ordained; and if so castrated after Ordination, he 
may remain amongst the Clergy (Nic. 1). 

He must not be possessed of a devil (Ap. Can. LX XTX) ; 
but if dispossessed, and worthy, he may be ordained (Ap. 
Can. LXXIX). 

A slave cannot be ordained, unless manumitted by his 
master (Ap. Can. LX XXII). 

One who has lapsed, cannot be ordained (Nic. X); and if 
he lapse after ordination, and is subsequently restored, he 
cannot officiate, except by indulgence of the Bishop (Anc. 
II); but those who have been steadfast throughout the per- 
secutions, though forced to seem otherwise, may be ordained 
(Ane. II]). 


308 DIGEST. 


DEACON.—I. OF THE DISQUALIFICATIONS FOR THE OFFICE OF A 
Dracon.— Continued. 


A neophyte must not be made a Deacon (Laod. III); but 
former profession of heathenism is not in itself a disqualifi- 
cation for a Deacon’s Orders (Anc. XII). 

A Deacon is not to be ordained without a charge (Chal. VI). 


—Il. Or THE ELECTION oF A DEACON.— 

A Deacon is not to be elected by the multitude (Laod. 
XIii). 

—Il. Or THe ORDINATION oF A DEACON.— 

A Deacon is to be ordained by a Bishop (Ap. Can. II); he 
is to be ordained by the Bishop of the Parish (Ant. IX); he 
is not to be ordained by a Chorepiscopus, beyond his own 
Parish, without the Bishop’s consent (Anc. XIII); he is not 
to be ordained by a Chorepiscopus without the Bishop 
(Ant. X); he is not to be ordained by a Bishop beyond his 
jurisdiction (Ant. XXII). 

He is not to be ordained in another Church, after leaving 
his own (Nic. X V1). 


—IV. Or THe DorTies or A DEACON.— 

A Deacon is to partake, when the Oblation is made, or to 
give reasons for refusing (Ap. Can. VIII); he is to receive 
the Eucharist from a Bishop or Priest, not to administer to 
either (Nic. XVIII). 

He is to act as his Bishop’s Almoner (Ap. Can. XLI); and 
to supply necessaries to Clergy in need (Ap. Can. LIX); and 
to join with the Bishop in the administration of Church 
Funds (Ant. XXY). 

He is to fast during Lent, and on Wednesdays and Fri- 
days, unless prevented by bodily weakness (Ap. Can. 
LXITX). 

He is his Bishop’s helper, and the inferior of the Priest 
(Nic. XVIII); the Deacons of Poorhouses, Monasteries, and 
Martyries, are to remain subject to their Bishop (Chal. 
VIII). 

—V. OF THE PRIVILEGES OF A DEACON.— 

A Deacon is to receive his share of Offerings, not made at 
the Altar (Ap. Can. IV); when in need, he is to be supplied 
with necessaries (Ap. Can. LIX). 

Clergymen are forbidden to insult a Deacon (Ap. Can. 
LVI); Sub-deacons, and other Minor Clergy, are forbidden 
to sit in the presence of a Deacon, without his permission 
(Laod. XX). 


DIGEST. 309 


DEACON.—YV. OF THE PRIVILEGES OF A DEAcon.— Continued. 


A Deacon, who has declared, at his ordination, that he 
cannot contain, may marry (Anc, X). 

A Deacon has the right of appeal to a Provincial Synod, 
against a sentence of his Bishop (Nic. V, Ant. VI, XII, XX). 

A Deacon, having a complaint against another Clergyman, 
may lay it before his Bishop, and if he have a complaint 
against a Bishop, he may lay it before the Provincial Synod 
(Chal. IX); if he have a complaint against a Metropolitan, 
he may lay it before the Exarch of the Diocese, or the Throne 
of Constantinople (Chal. IX, XVII). 

A Deacon displaced by heretics or schismatics, is to be re- 
stored (Eph. ITI). 

A Deacon owes no obedience to a Bishop convicted of 
anything contrary to religion or morals (Ap. Can. XXX1I). 

A Deacon who has been steadfast throughout the persecu- 
tions, though forced to seem otherwise, is entitled to all his 
former privileges (Anc. II). 

Deacons are to be informed, by their Bishops, which is, 
and which is not Church property (Ant. XXIV). 

A Deacon may communicate at the Altar (Laod. XTX). 


—VI. Turnes ForBIDDEN TO A DEACcON.— 


A Deacon is forbidden to divorce his wife, under pretext 
of religion (Ap. Can. V); or to marry after ordination (Ap. 
Can. XXVI); unless, when ordained, he has declared that he 
cannot contain (Anc. X); he is forbidden to abstain from 
marriage, except for discipline (Ap. Can. LI); or to have 
any woman dwelling with him, except such relations, or 
other persons, as are beyond suspicion (Nic. IIT); or to wash 
in a bath with women (Laod. XXX). 

He is forbidden to engage in worldly business (Ap. Can. 
VI); unless called by law to the guardianship of minors 
(Chal. III); he is forbidden to meddle with ecclesiastical 
business, except by direction of his Bishop (Chal. III); he is 
forbidden to serve in the army (Ap. Can. LXXXIID); or to 
accept military or civil office (Chal. VID); he is forbidden to 
become security (Ap. Can. XX); or to exact usury (Ap. Can. 
XLIV, Nic. XVII, Laod. IV). 

He is forbidden to read false and heretical books in 
Church, as Scripture (Ap. Can. LX); or to compose, or use, 
any other than the Nicene Creed (Eph. VII, Chal. Encyc.) ; 
or to join in prayer with heretics (Ap. Can. XLV, Laod. 
XXXII) ; or to employ them as Clergymen (Ap. Can. XLV); 
or to admit the Baptism or Sacrifice of heretics (Ap. Can. 


310 DIGEST. 


DEACON.—VI. Tutnes ForBmppEN To A DEracon.— Continued. 


XLVI); or to receive the Eulogie of heretics (Laod. XXXII) ; 
or to attend the Cemeteries or Martyries of heretics (Laod. 
TX); orto marry his children to heretics (Laod. X, XX XI); 
or to observe, or receive gifts from, festivals of heretics 
(Laod. XX XVII); or to enter a synagogue of Jews or here- 
tics, for prayer (Ap. Can. LXIV); or to celebrate Easter be- 
fore the Vernal Equinox, as the Jews do (Ap. Can. VII, Nic. 
Encyc., Ant. I); or to observe, or receive gifts from, Jewish 
fasts or festivals (Ap. Can. LXX, Laod. XXXVIJ); or to re- 
ceive unleavened bread from the Jews (Ap. Can. LXX, Laod. 
XXXVIITI) ; or to feast with the heathen (Laod. XXXIX) ; 
or to join in prayer with schismatics (Ant. II, Laod. XX XIII) ; 
or to adhere to the maintainers of conventicles (Ap. Can. 
XXXiT). 

He is forbidden to submit to the jurisdiction of Nestorius 
or his partisans (Eph. II). 

He is forbidden to gather a separate congregation, and 
raise another Altar (Ap. Can. XXXI, Ant. V). 

He is forbidden to communicate with the excommunicated 
(Ap. Can. X, Ant. IT); or with a Bishop who has obtained 
his Church through secular rulers (Ap. Can. XXX); or with 
a Clergyman who is deposed for celebrating Easter before 
the Vernal Equinox (Ant. I); or with a Clergyman who, 
after deposition, meddles with his former ministry (Ant. IV) ; 
or to join in prayer with a deposed Clergyman (Ap. Can. XI). 

He is forbidden to remove from his own Parish (Nic. XV, 
Chal. V, XX); without his Bishop’s consent (Ap. Can. XV, 
Ant. IIT); or unless he is driven by necessity from his own 
country (Chal. XX); and if he do so, he cannot act officially 
(Ap. Can. XV, Nic. XV, XVI, Ant. IIT); nor be received by 
another Church (Nic. XVI); he is forbidden to be enrolled 
in two Churches; and if lawfully transferred to another 
Church, he is forbidden to meddle with the affairs of his 
former ministry (Chal. X). 

He is forbidden to act without the consent of his Bishop 
(Ap. Can. XX XTX); or to address the Emperor, without the 
consent of the Metropolitan and Provincial Bishops (Ant. 
XT); or to officiate in another City, without Letters Com- 
mendatory from his own Bishop (Chal. XII); or to travel 
without his Bishop’s consent (Laod. XLI); or without Let- 
ters Canonical (Laod. XLII). 

He is forbidden to carry off wax or oil from the Church 
(Ap. Can. LXXII); or to appropriate consecrated vessels to 
private purposes (Ap. Can, LXXIIT). 


DIGEST. 311 


DEACON.—VI. Tunes Forsmpen To a Dracon.— Continued. 


He is forbidden to seize his Bishop’s property, on his death 
(Chal. XXII). 

He is forbidden to receive the Eucharist before the Bishop 
or Priest, or to administer It to a Priest ; and he has no right 
to offer at all (Nic. XVII). 

If deposed, he is forbidden to touch his former ministry 
(Ap. Can. XXVIII, Ant. IV). 

He is forbidden to commit simony (Ap. Can. XXTX, Chal. 
II) ; or to negotiate simoniacal contracts (Chal. II). 

He is forbidden to receive a second ordination, unless the 
first was void (Ap. Can. LXVIII). 

He is forbidden to gather a separate congregation, and 
raise another Altar (Ap. Can. XXXI). 

He is forbidden to abstain from flesh or wine, except for 
discipline (Ap. Can. LI); especially on festival days (Ap. 
Can. LIII); but after tasting flesh once, he may abstain if he 
wishes (Anc. XIV); he is forbidden to eat flesh with the 
blood, or of animals which have been slain by beasts, or 
have died a natural death (Ap. Can. LXIII); or to fast on 
Sunday, or on any Sabbath except Easter Even (Ap. Can. 
LXVIJ); or to join in forming drinking clubs (Laod. LV); 
or to eat in a tavern, except on a journey (Ap. Can. LIV); 
or to enter a tavern (Laod. XXIV). 

If invited to a Lovefeast, he is forbidden to take away his 
portion (Laod. XXVII); he is forbidden to attend plays at 
weddings and banquets (Laod. LIV). 

He is forbidden to castrate himself (Ap. Can. XXIII, 
Nic. I). 

He is forbidden to strike backsliders or unbelievers (Ap. 
Can. XXVII). 

He is forbidden to insult a Bishop (Ap. Can. LV); or a 
Priest, or Deacon (Ap. Can. LVI) ; or the Emperor, or a mag- 
istrate (Ap. Can. LXXXIV); or to mock the infirm (Ap. 
Can. LVII). 

He is forbidden to deny his office (Ap. Can. LXII). 

He is forbidden to sit amongst the Priests (Nic. XVII) ;sx 
or to sit in the presence of a Priest, without his permission 
(Laod. XX). 

He is forbidden to practice magic, enchantment, mathe- 
matics, or astrology, or to make, or wear, phylacteries (Laod. 
XXXVI). 

If he have a complaint against another Clergyman, he is 
forbidden to forsake his own Bishop, and run to secular 
courts (Chal. IX). 


312 


DIGEST. 


DEACON.—VII. Or THE TRIAL oF A DEACON.— 


A Deacon cannot be convicted of any offence on the evi- 
dence of those who are themselves under accusation (Const. 
VI); his accusers are to be examined as to character (Chal. 
XXII). 

A Deacon appealing to the Emperor, instead of to a 
Synod, against a sentence of deposition, cannot be restored, 
nor can his cause be reheard, by a Synod (Ant. XII). 


—VIII. PENALTIES TO BE INFLICTED ON A DEAcoN.—Vid. 


Suspension of a Deacon, Deposition of a Deacon, Kacommuni- 
cation, and Anathema. 


—IX. GENERAL REGULATIONS AS TO A DEACON.— 


A Deacon who is suspended or excommunicated, by 
his Bishop, cannot be restored by any other Bishop (Ap. 
Can. XXXII, Nic. V), unless the Bishop who suspended him 
should die (Ap. Can. XXXII); nor can he be received by 
others, unless restored by his Bishop, or unless the sentence 
is reversed by a Synod (Ant. VI); nor if suspended or ex- 
communicated in one City, can he be received in another, 
without Letters Commendatory (Ap. Can. XII); nor if sus- 
pended or deposed, for leaving his own Parish, can he be 
received as a Clergyman (Ap. Can. XVI, Ant. ITI). 

A Deacon is not to be received from abroad, without Com- 
mendatory Letters, nor without examination, even if he bring 
them (Ap. Can. XXXII). 

A heretic cannot be employed as a Deacon in the Catholic 
Church (Ap. Can. XLV). 

A Deacon who is guilty of maintaining conventicles, is to 
be admonished three times, by his Bishop, before punish- 
ment (Ap. Can. XXXI, Ant. V). 

The restoration, by Nestorius or his followers, of a deposed ° 
Deacon, is declared void (Eph. V). 

An excommunicated Deacon cannot bring accusations 
against a Bishop (Const. VI); a Deacon bringing charges 
against a Clergyman, is to be examined as to character 
(Chal. XXI). 

A lapsed Deacon, if restored, is entitled to his former 
honours, but he cannot officiate, except by indulgence of his 
Bishop (Anc. II). 

A Deacon going to Constantinople, and causing disturb- 
ances there, is to be expelled from the City (Chal. XXIII). 

A Deacon deposed for celebrating Easter before the Ver- 
nal Equinox, is to be deprived of the external honour due to 
the Priesthood (Ant. I). 


DIGEST. 313 


DEACON.—IX. GENERAL REGULATIONS.— Continued. 


A Deacon who abstains from flesh, must taste it at least 
once (Anc. XIV). 
A Deacon who commits bodily sin, is to rank as a Sub- 
deacon (Neo-Ces. X). ; 
If the wife of a Deacon commit adultery, he must divorce 
her, or desist from his ministry (Neo-Czes. VIII). 
There should be seven Deacons in a City, of whatever size 
it may be (Neo-Ces. XV). 
A Deacon of the Cathari, reconciled to the Catholic 
Church, retains his orders, and his rank amongst other re- 
conciled Clergymen (Nic. VIII). 
A Deacon of the Paulianists, reconciled to the Catholic 
Church, is, if worthy, to be ordained, and if unworthy, to 
be deposed (Nic. XIX). 
A Deacon ordained by Maximus the Cynic, is declared not 
to be a Clergyman (Const. IV). 
A Deacon of the Plrygians, seeking reconciliation to the 
Catholic Church, is to be instructed and baptized, before 
admission (Laod. VIII). 
DEACONESS.—A Deaconess is not to be ordained under forty years 
of age, nor without examination; and she is forbidden to 
marry (Chal. XV). 
A Deaconess of the PaulNanists, reconciled to the Catholic 
Church, is, if worthy, to be ordained ; but Paulianist Deacon- 
esses, who appear in the habit of that order, are to be num- 
bered among the laity (Nic. XIX). 
DEAF.—Clergymen and laymen are forbidden to mock the deaf (Ap. 
Can. LVII). 
DEAFNESS.—Total deafness is a disqualification for the Episcopate 
(Ap. Can. LXXVII). 
DEBTORS. —Clergymen are forbidden to exact usury from debtors 
(Ap. Can. XLIV, Nic. XVII, Laod. IV). 
DECEASED Wirr’s Sister.—Vid. Sister-in-Law. 
HusBAND’s BROTHER.—Vid. Sister-in-Law. 
DECREES.—The Cathari must promise to obey the Decrees of the 
Catholic Church, before being received into it (Nic. VIII). 
DEDICATED VIRGIN.—Dedicated Virgins are forbidden to marry 
(Chal. XVI); if they commit fornieation, they are to fulfil 
the penance of digamists (Anc. XIX). _ 
DEFENCE.—A deposed Clergyman, who meddles with his former 
ministry, is not allowed to make a new defence before the 
Synod (Ant. IV); nor can a Clergyman who appeals to the 


314 DIGEST. 


DEFENCE— Continued. 


Emperor, instead of to a Synod, make any further defence 
before the Synod (Ant. XII); a Bishop, who is deposed by 
the unanimous sentence of his Provincial Synod, cannot make 
any further defence (Ant. XV); nora Priest or Deacon, who 
is deposed for leaving his Parish (Ant. III); or for the con- 
tumacious maintaining of conventicles (Ant. V). 

DEGRADATION.—The degradation of a Bishop to the rank of a 
Priest, is declared to be sacrilege (Chal. X-XTX). 

DEGREES OF PENANCE.—See Penance. 


DELAY.-—Delay by a Metropolitan, in the ordination of a Bishop, is 
condemned (Chal. XXY). 

DEPOSED CLERGYMAN.—Clergymen are forbidden to join in 
prayer with a deposed Clergyman (Ap. Can. XJ) ; Bishops are 
forbidden to receive Clergymen who are deposed for leaving 
their own Parishes (Ap. Can. XVI, Ant. III). 

A deposed Bishop, Priest, or Deacon, is forbidden to touch 
his former ministry (Ap. Can. XXVIII, Ant. IV). 

A deposed Clergyman cannot be restored by Nestorius or 
his partisans (Eph. V). 

A deposed Clergyman, who appeals to the Emperor, in- 
stead of to a Synod, cannot be restored, nor can his cause be 
reheard, by a Synod (Ant. XII). 

DEPOSITION.—Or a METROPOLITAN.— 

The penalty of deposition is pronounced against a Metro- 
politan, who joins the schismatical assembly of Bishops at 
Ephesus, or who falls into the heresies of Nestorius and Ce- 
lestius (Eph. Encye. and Can. I); or who unnecessarily de- 
lays the ordination of a Bishop (Chal. XXV). 


—OrF A BisHop.— 

The penalty of deposition is pronounced against a Bishop 
who offers anything at the Altar, except new ears of grain 
and clusters of grapes (Ap. Can. III). 

Or who engages in worldly business (Ap. Can. VI, 
LXXXI, Chal. III); or serves in the army (Ap. Can. 
LXXXIII); or becomes security (Ap. Can. XX); or exacts 
usury (Ap. Can. XLIV, Nic. XVII). 

Or who celebrates Easter before the Vernal Equinox, as 
the Jews do (Ap. Can. VII, Ant. I); or professes the heresies 
of Nestorius antl Celestius (Eph. Encyc., Can. II, Can. VII), 
or of Theodore of Mopsuestia (Eph. VII); or reads heretical 
and spurious books in Church, as Scripture (Ap. Can. LX); 
or composes, or uses, any other than the Nicene Creed (Eph. 
VII, Chal. Encyc.); or enters a synagogue of Jews or here- 


DIGEST. 315 


DEPOSITION.—Or a Bisnor.— Continued. 


tics to pray (Ap. Can. LXIV); or observes or receives gifts 
from Jewish fasts or festivals (Ap. Can. LXX); or admits 
the Baptism or Sacrifice of heretics (Ap. Can. XLVI); or 
employs them as Clergymen (Ap. Can. XLY). 

Or who joins the schismatical assembly of Bishops at 
Ephesus (Eph. II). 

Or who joins in prayer with a deposed Clergyman (Ap. 
Can. XI); or receives him as a Clergyman (Ant. III); or 
communicates with a Clergyman who is deposed for cele- 
brating Easter before the Vernal Equinox (Ant. I). 

Or who commits simony (Ap. Can. XXIX, Chal. IL); or 
negotiates simoniacal contracts (Chal. IL); or obtains his 
Church through secular rulers (Ap. Can. XXX). 

Or who holds ordinations beyond his own jurisdiction 
(Ap. Can. XXXYV); or acts, without invitation, beyond his 
own Province (Ant, XIIT). 

Or who rebaptizes one who has true Baptism (Ap. Can. 
XLVII); or refuses to baptize one who has been polluted 
by the impious (Ap. Can. XLVI); or does not baptize ac- 
cording to the Catholic formula (Ap. Can. XLIX); or does 
not baptize by trine-immersion (Ap. Can. L). 

Or who refuses to receive Penitents (Ap. Can. LID), 

Or who persists in neglect of his duties (Ap. Can. LVIID ; 
or persists in refusing to relieve Clergymen in need (Ap. 
Can. LIX); or refuses to appoint a Steward (Chal. XXVI). 

Or who denies his clerical position (Ap. Can. LXII). 

Or who has been ordained after lapse (Nic. X). 

Or who receives, or grants, a second ordination, unless the 
first is void (Ap. Can. LXVIII). 

Or who disobeys the Canons of the lawful Synod of 
Ephesus (Eph. VI). 

Or who obtains an imperial rescript for dividing a Proy- 
ince (Chal. XII). 

Or who allows Monasteries to be used for secular purposes, 
or appropriates their property (Chal. XXIV). 

Or who seizes on a vacant See, without a full Synod (Ant. 
XVI). 

Or who persists in divorcing his wife, under pretext of re- 
ligion (Ap. Can. V); or abstains from marriage because he 
abhors it (Ap. Can. LI); or refuses to divorce an adulterous 
wife (Neo-Ces. VIII). 

Or who castrates himself (Ap. Can. XXIII, Nic. I). 

Or who commits fornication, perjury, or theft (Ap. Can. 
XXV); or commits manslaughter (Ap. Can. LXV); or is 


216 DIGEST. 


DEPOSITION.—Or A BisHop.— Continued. 


guilty of any sensual sin (Nic. II); or ravishes a woman, 
under pretence of marriage (Chal. XXVII). 

Or who is given to dice, or drunkenness (Ap. Can, XLII); 
or who strikes backsliders or unbelievers (Ap. Can. XXVI). 

Or who abstains from flesh and wine because he abhors 
them (Ap. Can. LI); especially if he so abstain on festival 
days (Ap. Can. LIT) ; or who eats flesh with the blood, or 
of animals which have been slain by beasts, or have died a 
natural death (Ap. Can. LXIII); or who fasts on Sunday, or 
on any Sabbath except Easter Even (Ap. Can. LXVI); or 
neglects to fast during Lent, and on Wednesdays and Fridays, 
unless prevented by bodily weakness (Ap. Can. LXIX). 

Or who insults the Emperor or a magistrate (Ap. Can. 
LXXXIV). 

Or who resorts to secular courts, against another Clergy- 
man (Chal. IX). 

Or who, retaining the seat, as Priest, which he held before 
his ordination as Bishop, stirs up sedition against the con- 
stituted Bishop (Anc. XVIII). 

Or who petitions the Emperor, without the consent of his 
Metropolitan and Com-provincials (Ant. XI). 

Deposition from the Episcopate involves loss of all clerical 
rank (Chal. X XIX). 

A Bishop of the Paulianists, reconciled to the Catholic 
Church, is, if unworthy, to be deposed (Nic. XIX). 

—OF A CHOREPISCOPUS.— 

The penalty of deposition is pronounced against a Chore- 
piscopus who commits simony (Chal. I): 

Or who ordains Priests, or Deacons, without his Bishop 
(Ant. X). 

—Or A PRIEST.— 

The penalty of deposition is pronounced against a Priest 
who offers anything at the Altar, except new ears of grain 
and clusters of grapes (Ap. Can. II1). 

Or who engages in worldly business (Ap. Can. VI, LXXXqI, 
Chal. IID); or serves in the army (Ap. Can. LXXXIIT); or 
becomes security (Ap. Can. XX); or exacts usury (Ap. Can. 
XLIV, Nic. XVII). 

Or who celebrates Easter before the Vernal Equinox, as 
the Jews do (Ap. Can. VII, Ant. I); or professes the here- 
sies of Nestorius and Celestius (Eph. Encyc., Can. IV, Can. 
VII); or of Theodore of Mopsuestia (Eph. VII); or reads 
heretical and spurious books, in Church, as Scripture (Ap. 
Can. LX); or composes, or uses, any other than the Nicene 


DIGEST. 317 


DEPOSITION.—Or a Priest.— Continued. 


Creed (Eph. VI, Chal. Encyc.); or enters a synagogue of 
Jews or heretics, to pray (Ap. Can. LXIV); or observes, or 
receives gifts from, Jewish fasts or festivals (Ap. Can. LXX); 
or admits the Baptism or Sacrifice of heretics (Ap. Can. 
XLVI); or employs heretics as Clergymen (Ap. Can. XLY). 

Or who joins in prayer with a deposed Clergyman (Ap. 
Can. XI); or communicates with a Clergyman who is de- 
posed for celebrating Easter before the Vernal Equinox 

. (Ant. I); or with a Bishop who has obtained his Church 
through secular rulers (Ap. Can. XXX). 

Or who separates himself from the Church (Ap. Can. 
XXXI, Ant. V); or adheres to those who do so (Ap. Can. 
XXXII). 

Or who commits simony (Ap. Can. XXIX, Chal. ID}. or 
negotiates simoniacal contracts (Chal. II). 

Or who receives irregular and uncanonical ordination 
(Ap. Can. XXXV); or receives a second ordination, unless 
the first was void (Ap. Can. LXVIIJ) ; or who has been or- 
dained without examination, or after confession of crimes 
(Nic. IX); or after lapse (Nic. X). 

Or who denies his clerical position (Ap. Can. LXID). 

Or who rebaptizes one who has true Baptism, or refuses 
to baptize one who has been polluted by the impious (Ap. 
Can. XLVII); or does not baptize according to the Catholic 
formula (Ap. Can. XLIX); or does not baptize by trine-im- 
mersion (Ap. Can. L). 

Or who refuses to receive penitents (Ap. Can. LI). 

Or who persists in neglecting his duties (Ap. Can. LVIII); 
or persists in refusing to relieve Clergymen in need (Ap. 
Can. LIX). 

Or who disobeys the Canons of the lawful Synod of Ephe- 
sus (Eph. VI); or disobeys his Bishop (Chal. VIID; or 
leaves his Parish and refuses to return on his Bishop’s sum- 
mons (Ant. ITI). 

Or who seizes the property of a Bishop on his death 
(Chal. XXII); or who allows Monasteries to be used as sec- 
ular dwellings, or appropriates their property (Chal. XXTY). 

Or who, after being transferred to another Church, med- 
dies with the affairs of his former ministry (Chal. X). 

Or who persists in divorcing his wife under pretext of re- 
ligion (Ap. Can. V); or refuses to divorce an adulterous 
wife (Neo-Cxs. VIII); or who abstains from marriage be- 
cause he abhors it (Ap. Can. LI); or who marries (Neo- 
Ces. I). 


318 


DIGEST. 


DEPOSITION.—Or A Priest.— Continued. 


Or who castrates himself (Ap. Can. XXIII, Nic. I). 

Or who commits fornication, perjury, or theft (Ap. Can. 
XXV); or commits manslaughter (Ap. Can. LXV); or is 
guilty of any sensual sin (Nic. II); or ravishes a woman, 
under pretence of marriage (Chal. XXVIJ). 

Or who is given to dicing or drunkenness (Ap. Can. 
XLII). 

Or who strikes backsliders or unbelievers (Ap. Can. 
XXVII). , 

Or who abstains trom flesh and wine because he abhors 
them (Ap. Can. LI); especially if he so abstain on Festival 
Days (Ap. Can. LIID); or refuses to taste flesh, or to eat 
herbs served therewith (Anc. XIV); or who eats flesh with 
the blood, or of animals which have been slain by beasts, or 
have died a natural death (Ap. Can. LXIIT); or who fasts 
on Sunday, or on any Sabbath except Easter Even (Ap. Can. 
LXVJ); or neglects to fast during Lent, and on Wednesdays 
and Fridays, unless prevented by bodily weakness (Ap. Can. 
LXIX). 

Or who insults his Bishop (Ap. Can. LV); or insults the 
Emperor, or a Magistrate (Ap. Can. LX XXIV). 

Or who resorts to secular courts, against another Clergy- 
man (Chal. IX). 

Or who petitions the Emperor, without the consent of the 
Metropolitan and Provincial Bishops (Ant. XI). 

Or who joins in a conspiracy against his Bishop and fellow 
Clergyman (Chal. XVIII); or who, having received a Bishop’s 
Orders, but retaining the seat, as Priest, which he had pre- 
viously held, stirs up sedition against the constituted Bishop 
(Anc. XVIII). 

A Priest of the Paulianists, reconciled to the Catholic 
Church, is, if unworthy, to be deposed (Nic. XIX), 


—Or A DEACON.— 


The penalty of deposition is pronounced against a Deacon 
who engages in worldly business (Ap. Can. VI, Chal. IIT); 
or serves in the army (Ap. Can. LX XXIII); or becomes secu- 
rity (Ap. Can. XX); or exacts usury (Ap. Can. XLIV, Nic. 
XVII). 

Or who celebrates Easter before the Vernal Equinox, as 
the Jews do (Ap. Can. VII, Ant. I); or professes the heresies 
of Nestorius and Celestius (Eph. Encyc., Can. IV, Can. VII); 
or of Theodore of Mopsuestia (Eph. VII); or reads heretical 
and spurious books, in Church, as Scripture (Ap. Can. LX); 


DIGEST. 319 


DEPOSITION.—Or a Deacon.— Continued. 


or composes, or uses, any other than the Nicene Creed 
(Eph. VI, Chal. Encyc.); or enters a synagogue of Jews or 
heretics, to pray (Ap. Can. LXIV); or observes, or receives 
gifts from, Jewish fasts or festivals (Ap. Can. LXX); or em- 
ploys heretics as Clergymen (Ap. Can. XLY). 

Or who joins in prayer with a deposed Clergyman (Ap. 
Can. XI); or communicates with a Clergyman who is deposed 
for celebrating Easter before the Vernal Equinox (Ant. I); or 
with a Bishop who has obtained his Church through secular 
rulers (Ap. Can. XXX). 

Or who separates himself from the Church (Ap. Can, 
XXXI, Ant. V); or adheres to those who do so (Ap. Can. 
XXXI). 

Or who commits simony (Ap. Can. XXIX, Chal. II); or 
negociates simoniacal contracts (Chal. II). 

Or who receives irregular and uncanonical ordination (Ap. 
Can. XXXYV); or receives a second ordination, unless the 
first was void (Ap. Can. LX VIII); or who has been ordained 
after lapse (Nic. X). 

Or who denies his clerical position (Ap. Can. LXII), 

Or who persists in refusing to relieve Clergymen in need 
(Ap. Can. LIX). 

Or who disobeys the Canons of the lawful Synod of Ephe- 
sus (Eph. VI); or disobeys his Bishop (Chal. VIII); or leaves 
his Parish, and refuses to return on his Bishop’s summons 
(Ant. III). 

Or who seizes the property of a Bishop, on his death 
(Chal. XXII); or who allows Monasteries to be used as secu- 
lay dwellings, or appropriates their property (Chal. XXIV). 

Or who, after being transferred to another Church, med- 
dles with the affairs of his former ministry (Chal. X). 

Or who administers the Eucharist to a Priest, or receives 
it before the Bishop or Priest (Nic. XVIID. 

Or who persists in divorcing his wife, under pretext of re- 
ligion (Ap. Can. V); or refuses to divorce an adulterous wife 
(Neo-Cees. VIII); or abstains from marriage because he ab- 
hors it (Ap. Can. LI); or marries after being ordained, with- 
out having, at his ordination, declared a purpose to marry 
(Anc. X). 

Or who castrates himself (Ap. Can. XXIII, Nic. I). 

Or who commits fornication, perjury, or theft (Ap. Can. 
XXV); or commits manslaughter (Ap. Can. LXV); or ray- 
ishes a woman, under pretence of marriage (Chal. XX VII). 

Or who is given to dicing or drunkenness (Ap. Can. XLII). 


320 DIGEST. 


DEPOSITION.—Or a Deacon.—— Continued. 


Or who strikes backsliders or unbelievers (Ap. Can. 
XXVII). 

Or who abstains from flesh and wine because he abhors 
them (Ap. Can. LI); especially if he so abstain on Festiva) 
Days (Ap. Can. LIiI); or who refuses to taste flesh, or to eat 
herbs served therewith (Anc. XIV); or who eats flesh with 
the blood, or of animals which have been slain by beasts, or 
have died a natural death (Ap. Can. LXIII); or who fasts on 
Sunday, or on any Sabbath except Easter Even (Ap. Can. 
LXVI1); or neglects to fast during Lent, and on Wednesdays 
and Fridays, unless prevented by bodily weakness (Ap. Can. 
LXIX). 

Or who insults his Bishop (Ap. Can. LY); or insults the 
Emperor, or a Magistrate (Ap. Can. LX XXIV). 

Or who resorts to secular courts, against another Clergy- 
man (Chal. IX). 

Or who petitions the Emperor, without the consent of the 
Metropolitan and Provincial Bishops (Ant. XI). 

Or who joins in a conspiracy against his Bishop and fellow 
Clergymen (Chal. XVIII). 

A Deacon of the Paulianists, reconciled to the Catholic 
Church, is, if unworthy, to be deposed (Nic. XIX). 

—Or THE MINoR CLERGY.— 

The penalty of deposition is pronounced against those of 
the Minor Clergy who engage in worldly business (Chal. 
III); or become security (Ap. Can. XX); or exact usury 
(Nic. XVII). 

Or who profess the heresies of Nestorius and Celestius 
(Eph. Encyc., Can. IV); or of Theodore of Mopsuestia (Eph. 
VIl); or who read heretical and spurious books, in Church, 
as Scripture (Ap. Can. LX); or compose, or use, any other 
than the Nicene Creed (Eph. VII, Chal. Encyc.); or enter a 
synagogue of Jews or heretics, to pray (Ap. Can. LXIV); or 
observe, or receive gifts from, Jewish fasts or festivals (Ap. 
Can. LXX). 

Or who join in prayer with a deposed Clergyman (Ap. 
Can. XI); or communicate with a Clergyman who is deposed 
for celebrating Easter before the Vernal Equinox (Ant. I); 
or with a Bishop who has obtained his Church tnrough sec- 
ular rulers (Ap. Can. XXX). 

Or who adhere to the maintainers of conventicles (Ap. 
Can. XXXjI). 

Or who commit simony, or negotiate simoniacai contracts 
(Chal. II). 


DIGEST. 321 


DEPOSITION.—Or Tur Mrnor CLERGY.— Continued. 


Or who receive irregular and uncanonical ordination (Ap, 
Can. XXXYV); or have been ordained after lapse (Nic. X). 

Or who deny their clerical position (Ap. Can. LXIJ). 

Or who disobey the Canons of the lawful Synod of Ephe- 
sus (Eph. VI); or disobey their Bishops (Chal, VII). 

Or who seize the property of a Bishop, on his death 
(Chal. XXII) ; or who use Monasteries as secular dwellings, 
or appropriate their property (Chal. XXIV). 

Or who, after being transferred to another Church, med- 
dle with the affairs of their former ministry (Chal. X). 

Or who abstain from marriage because they abhor it (Ap. 
Can. LI); or refuse to divorce wives who commit adultery 
(Neo-Cees. VIII). 

Or who castrate themselves (Ap. Can. XXIII, Nic. I). 

Or who commit fornication, perjury, or theft (Ap. Can. 
XXV); or commit manslaughter (Ap. Can. LXV) ; or ravish, 
under pretence of marriage (Chal. XX VII). 

Or who abstain from flesh and wine from abhorrence of 
them (Ap. Can. LI); or who eat flesh with the blood, or of 
animals which have been slain by beasts, or have died a nat- 
ural death (Ap. Can. LXIII), or who fast on Sunday, or on 
any Sabbath except Easter Even (Ap. Can. LXVI); or neg- 
lect to fast during Lent, and on Wednesdays and Fridays, 
unless prevented by bodily weakness (Ap. Can. LXIX). 

Or who insult their Bishops (Ap. Can. LV); or insult the 
Emperor or a Magistrate (Ap. Can. LXXXIV). 

Or who resort to secular courts, against other Clergymen 
(Chal. IX). 

Or who petition the Emperor, without the consent of the 
Metropolitan and Provincial Bishops (Ant. X1). 

Or who join in conspiracies against their Bishops and fel- 
low Clergymen (Chal. XVIII). 

Minor Clergy of the Paulianists, reconciled to the Catholic 
Church, are, if unworthy, to be deposed (Nic. XTX). 


—Or A READER oR SINGER.— 

A Reader, or Singer, who intermarries with, or gives his 
children in marriage to, heretics, or who baptizes his chil- 
dren amongst heretics, is to be deposed (Chal. XTV). 

—Or A STEWARD, ADVOCATE, OR BAILIFF.— 

A Steward, Advocate, or Bailiff, who commits simony, or 

negotiates simoniacal contracts, is to be deposed (Chal. I). 
DEPRIVATION.—Deprivations by Nestorius or his followers are de- 
clared void (Eph. III). 


322 DIGEST. 


DEVIL.—A man possessed by a devil, is excluded from the ministry, 
and from the congregation, until he is dispossessed (Ap. 
Can, LXXIX). 


DIACONICUM.—A Sub-deacon is forbidden to enter the Diaconicum 
(Laod XXI). 


DICE.—Dice are forbidden to Bishops, Priests, and Deacons (Ap. 
Can, XLII); also to Sub-deacons, Readers, Singers, and Lay- 
men (Ap. Can. XLITI). 


DIGAMISTS.—A digamist may be admitted to communion (Nic. 

VIII) after a short period of prayer and fasting (Laod. I); 
he is declared to be worthy of penance (Neo-Ces. VII). 

A digamist cannot be ordained (Ap. Can. XVII). 

A Priest is not allowed to attend, as guest, the marriage 
of a digamist (Neo-Ces. VII). 
, Those who profess Virginity, if they disregard their pro- 
fessions, are to do the same penance as digamists (Anc. XIX), 

The Cathari, who are reconciled to the Catholic Church, 
must promise to communicate with digamists (Nic. VIII). 


DIGNITY, SECULAR.—Clergymen and Monks are forbidden to ac- 
cept secular dignity (Chal. VII). 


DIOCESE.—A Diocese of the Church might include more than one 
civil Diocese within its jurisdiction (Chal. XVIII); and the 
ancient customary rights of Dioceses are to be maintained 
(Eph. VIIT); but Bishops are forbidden to bring confusion 
on the Churches, by officiating beyond their own Dioceses 
(Const. II). See also Haarch, Diocesan Synod, Appeal, Prov- 
ince, Alexandria, Antioch, Constantinople, Cyprus, Rome. 


DISCIPLINE.—Abstinence from marriage, flesh, or wine, for Disci- 
pline, is permitted (Ap. Can. LI, LHL). 
The Cathari, before reconciliation to the Catholic Church, 
must promise conformity to its Discipline (Nic. VII). 


DISHONOURABLE LIFE.—A man who is just converted from a 
dishonourable life, must not be immediately made a Bishop 
(Ap. Can. LXXX). 


DISOBEDIENCE.—Disobedience to his Bishop, of a Clergyman, who 
refuses to return to his Parish when summoned to do so, is 
punishable by suspension (Ap. Can. XV, Ant. Lil); and, if 
persisted in, by deposition (Ant. III); disobedience of Cler- 
gymen to their Bishops, is punishable by deposition, and of 
Monks or laymen, by excommunication (Chal. VIII); dis- 
obedience of a Priest to his Bishop is punishable by deposi- 
tion (Anc. XVIII). 

Disobedience to the third Canon of Nicza, is at the peril 


DIGEST. 323 


DISOBEDIENCE— Continued. 


of a man’s Orders (Nic. III); disobedience to the Canons of 
the lawful Synod of Ephesus, is punishable in Clergymen by 
deposition, and in laymen by excommunication (Eph. VI). 


DISPENSATION.—Vid. Indulgence. 


DISPUTES.—Disputes with a Metropolitan are to be decided by the 
Exarch of the Diocese, or by the Throne of Constantinople 
(Chal. XVII). 

Disputes as to a Bishop’s jurisdiction over outlying Par- 
ishes, are to be decided by the Provincial Synod (Chal. 
XVII). 

Disputes between Clergymen are to be decided by the 
Bishop, or by referees appointed with his consent (Chal. 
IX). 

Ecclesiastical disputes are to be settled by the Provincial 
Synod (Ap. Can. XXXVII, Ant. XX). 


DISQUALIFICATIONS.—For ORDINATION.— 

One who, after Baptism, has been twice married, or has 
had a concubine, cannot be ordained (Ap. Can, XVII); nor 
one who has married a widow, a divorced woman, a harlot, 
a slave, or an actress (Ap. Can. XVIII); nor one who has 
married two sisters or a niece (Ap. Can. XIX). 

Nor one who has castrated himself (Ap. Can. XXII, Nic. 
I); but castration by force, or for surgical purposes, is not a 
disqualification (Nic. I). 

A husband, whose wife commits adultery, cannot be or- 
dained (Neo-Ces. VIII). 

One who has committed fornication, adultery, or any other 
forbidden act, cannot be ordained (Ap. Can. LX). 

Nor one who is possessed of a devil, until he is dispos- 
sessed (Ap. Can, LX XIX), 

Nor a slave, unless the master manumit him (Ap. Can. 
LXXXI)). 

Nor one who has lapsed (Nic. X); but those who have re- 
mained steadfast throughout the persecutions, though forced 
to seem otherwise, are not disqualified (Anc. IV). 

A recent convert from heathenism cannot be ordained 
(Laod. III); but former profession of heathenism is not, in 
itself, a disqualification (Anc. XII); nor is former profession 
of the Paulianist heresy (Nic. XIX). 

One who has left his own Church, cannot be ordained in 
another Church (Nic. XVI). 

A Clergyman cannot be ordained without a charge (Chal. 


VD. 


324 DIGEST. 


DISQUALIFICATIONS.—For Orpination.— Continued. 


One who is already canonically ordained, cannot receive a 
second Ordination (Ap. Can, LX VIII). 


—For THE EPIscopaTe.— 


A eunuch, if made by force or persecution, or so born, is 
not disqualified for the Episcopate (Ap. Can. XXI), 

Total deafness or blindness is a disqualification for the 
Episcopate (Ap. Can. LXXVIII); but partial blindness or 
lameness is not (Ap. Can. LX XVII). 

One whose Ordination would injure the Church, cannot 
be made a Bishop (Ap. Can. LX XVIII). 

A Bishop cannot ordain a relative, to the Episcopate, 
from personal motives (Ap. Can. LX XVI). 

Recent conversion from heathenism or a dishonourable 
life, is a disqualification for the Episcopate (Ap. Can. LXXX, 
Nic. II); a Bishop cannot be ordained until after long pro- 
bation both of faith and life (Laod. XII). 


—For THE PRESBYTERATE.— 


A Priest cannot be ordained without examination, nor 
after confession of crimes (Nic. IX); bodily sin in a Priest 
disqualifies him for making the Oblation (Neo-Ces. IX); but 
the married state does not (Gang. IV). 

Lapse disqualifies a Priest for performing any of his 
duties, even after he is restored (Anc. I). 

Clinic Baptism is, generally, a disqualification for the 
Presbyterate (Neo-Ces. XIII). 

Recent conversion from heathenism, is a disqualification 
for the Presbyterate (Nic. II). 

One who is under thirty years of age, is disqualified for 
Ordination as a Priest (Neo-Ces. XI), 

—In GENERAL. 

Lapse disqualifies a Priest for performing any of his duties, 
even after he is restored, unless his Bishop grant him in- 
dulgence (Anc. II). 

A Deaconess cannot be ordained under forty years of age, 
or without examination (Chal. XY). 

A slave is disqualified for being received as a Monk (Chal. 
IY). 

One who is possessed of a devil, is disqualified for admis- 
sion to the congregation, until he is dispossessed (Ap. Can. 
LXXIX). 

Heretics, single communicants, maintainers of conventicles, 
and persons who are themselves under accusation, or are ex- 
communicated, are disqualified for bringing accusations of 


DIGEST. 325 


DISQUALIFICATIONS.--In GENERAL.— Continued. 


ecclesiastical offences against a Bishop (Ap. Can. LXXY, 
Const. VI); also persons who are under accusation are dis- 
qualified for bringing such charges against any Clergyman 
(Const. VI). 

DISTRICTS.—The jurisdiction of a Bishop is limited to his own 
Parish and Districts (Ap.-Can. XXXIV, Ant. IX); it is 
limited to his own City and Districts (Ap. Can. XXXV, Ant. 
XXII). 

Chorepiscopi are forbidden to act beyond their own Dis- 
tricts, within which they are to ordain Readers, Sub-deacons, 
and Exorcists (Ant. X). 

Country Districts are not to have independent Bishops, 
but those already appointed are to consult the City Bishop 
before acting (Laod. LVI). 

In a new or rebuilt City, the Ecclesiastical Districts are to 
follow the political and municipal arrangements (Chal. XVII). 

DISTURBANCES IN CONSTANTINOPLE.—The disturbances in 
Constantinople, occasioned by Maximus the Cynic, are men- 
tioned (Const. IV); Clergymen and Monks, going to Con- 
stantinople and causing disturbances there, are to be expelled 
from the City (Chal. XXII). 

DIVINE SERVICE.—Vid. Service. 

DIVINERS.—Diviners are to fulfil five years of penance (Anc. 
XXIV). 

DIVISION OF PROVINCES.—Bishops are forbidden to obtain im- 
perial rescripts for dividing Provinces (Chal. XII). 

DIVORCE.—A Bishop, Priest, or Deacon, is forbidden to divorce his 
wife under pretext of religion (Ap. Can. V); but if she com- 
mits adultery, he must divorce her, or desist from his minis- 
try (Neo-Czs. VIII). 

A layman is forbidden to divorce his wife and take another 
(Ap. Can. XLVIII). 

DIVORCED WOMAN.—Marriage with a divorced woman is a dis- 
qualification for ordination (Ap. Can. XVIII); and is for- 
bidden to laymen (Ap. Can, XLVIID. 

DOCTRINE.—The purity of Doctrine is to be guarded by Synods 
(Ap. Can. XXXVID). 

—OF THE TRINITY.—Vid. Trinity. 

DOMESTICS.—Bishops are forbidden to employ their own domestics 
in the management of Church Funds (Ant. XXV). 

DOORKEEPER.—A Doorkeeper is forbidden to enter a tavern (Laod. 
XXIV). 


326 DIGEST. 


DOORS.—The Sub-deacon is forbidden to leave the doors (Laod. 
XXII, XLITI). 


DRESS.—Anathema on one who wears a rough cloak, and despises 
those who use the derus, and other customary dress (Gang. 
XII); also on a woman who assumes tlie dress of a man, 
under pretence of asceticism (Gang. XIII). 
Plainness in dress is commended, and dissolute excess, and 
over-fastidiousness, condemned (Gang. XXI). 


DRINKING CLUBS.—Communicants, of every class, are forbidden 
to join in forming clubs for drinking entertainments (Laod. 
LY). 

DRUGS.—Women who prepare drugs for causing abortion, are to 
fulfil ten years of penance (Anc. XXI). 


DRUNKENNESS.—Drunkenness in a Bishop, Priest, or Deacon, is 
punishable by deposition (Ap. Can. XLII); and in a Sub- 
deacon, Reader, Singer, or Layman, by suspension (Ap. Can. 
XLII). 

DWELLINGS, SECULAR.—Monasteries, once consecrated with the 
Bishop’s consent, are forbidden to be used as secular dwell- 
ings (Chal. XXIV). 


DYING.—The dying are entitled, in all cases, to receive the Oblation, 
after being examined by the Bishop (Nic. XIII). 

The lapsed, who have been admitted to penance, if in 
danger of death, are to be received to full communion, so 
long as the danger continues (Anc. VI). 

A married man, of over fifty years of age, who is guilty of 
bestial lust, is to be admitted to communion only at the 
point of death (Anc. XVI); also a wilful murderer (Anc. 
XXII); also a woman who marries two brothers (Neo- 
Cees. II). 


EAST, THE.—The jurisdiction of the Bishops of the East is confined 
to their own Diocese (Const. II). 
The identity of the doctrine of the Trryrry in East and 
West is declared (Const. V). 


EASTER.—Clergymen are forbidden to celebrate Easter before the 

Vernal Equinox, as the Jews do (Ap. Can. VII, Nic. Encyc., 
Ant. I), 

Fasting is permitted on Easter Even (Ap. Can. LXVI). 

Provincial Synods are to be held in the third week of 
Easter (Ant. XX). 

Eulogiz are forbidden to be sent from one Parish to an- 

* other at Easter (Laod. XIV). 


EATING.—Eating in Church is forbidden (Laod. XXVIII). 


DIGEST. 327 


ECCLESIASTICAL BUSINESS.—Clergymen are forbidden to engage 
in ecclesiastical business except by direction of their Bishops 
(Chal. II); Monks are under the same restriction (Chal. 
IH, IV). 
—CENSURE.—Vid. Suspension, Deposition, Degradation, Eapul- 
sion, Excommunication, and Anathema. 


—DISTRICTS.—Ecclesiastical Districts in a new or rebuilt 
City, are to follow the political and municipal arrangement 
(Chal. XVID). 

—OFFENCES. — Heretics, maintainers of conventicles, and 
persons who are themselves under accusation, or are ex- 
communicated, are disqualified for bringing accusations 
of ecclesiastical offences against a Bishop (Const. VI); 
also persons who are under accusation, are disqualified for 
bringing such charges against any Clergyman (Const. 
VI). 

—PROPERTY.—Vid. Property, Ecclesiastical. 

EGYPT.—The Bishop of Alexandria is to have jurisdiction in Egypt 
(Nic. VI, Const. I). 

The Bishops of Egypt are bound, by ancient custom, not 
to sign even acts which they approve, without the consent 
of their Archbishop; and this custom was respected in prac-- 
tice at Cha'cedon (Chal. XXX). 

ELECTION.—The election of the Metropolitans of Pontus, Asia, and 
Thrace, is to be according to custom (Chal. XXVIII). 

—OF A BISHOP.—Vid. Bishop. 

—OF A PRIEST.—Vid. Priest. 

—OF A DEACON.—Vid. Deacon. 

Elections are forbidden to be held in the presence of the 
Hearers (Laod. VY). 

EMASCULATION.—Vid. Castration. 
EMPEROR, THE.—Communicants are forbidden to insult the Em- 
peror (Ap. Can. LXXXIYV). 

Charges against a Bishop are not to be brought before the 
Emperor (Const. VI). 

Bishops and Priests are forbidden to address the Emperor, 
without the consent and letters of the Metropolitan and Pro- 
vincial Bishops (Ant. XI). 

A Clergyman appealing to the Emperor, instead of to a 
Synod, against a sentence of deposition, cannot be restored, 
nor can his cause be reheard, by a Synod (Ant. XII). 

ENCHANTERS.—Clergymen are forbidden to be enchanters (Laod. 
XXXVI). 


- 


328 DIGEST. 


ENTREATY.— Offenders are not to be admitted to penance, without 
earnest entreaty (Ant. II). 
EPHESUS.—The Canons of Ephesus are confirmed by Chal. L. 
EPISCOPATE.—Bishops are forbidden to raise their relatives to the 
Episcopate from personal motives (Ap. Can. LX XVI); or to 
bequeath his Episcopal office to heirs (Ap. Can. LX XVI). 
Deposition from the Episcopate involves loss of all cleri- 
cal rank (Chal. XXIX). 
For the disqualifications for the Episcopate, vid. Disquali- 
Jication, Bishop. 
EQUINOX, VERNAL.—Easier is not to be celebrated before the 
Vernal Equinox (Ap. Can. VII, Nic. Encyc., Ant. I). 
EUCHARIST.—The word Hucharist is used in the Canons only three 
times—Nic. XIII, XVIII, Ant. IL; and, in these instances, it 
is used in reference to the Holy Gifts. In the Apostolical 
Canons, the celebration of the Eucharist is called the Sacri- 
fice (@voia) (Ap. Can. I, XLVI). The word for Holy Com- 
munion or Eucharist commonly used in the Canons is Obla- 
tion (zgoc¢oed), which see. 

EUDOXIANS.— The heresy of the Eudoxians is anathematized 
(Const. I). 

EULOGLH.—Eulogie are forbidden to be sent from one Parish to 
another at Easter (Laod. XIV). Clergymen are forbidden to 
receive the Eulogiz of heretics (Laod. XXXII). 


EUNOMIANS.—The heresy of the Eunomians is anathematized 
(Const. I); Eunomians who come over to orthodoxy are to 
be received as heathen (Const. VII). 

EUNUCH.—A Eunuch, if made by force or persecution, or so born, 
may be made a Bishop (Ap. Can. XXI); if so made by force 
or for surgical purposes, he may be ordained (Nic. I). 


EVIDENCE.—For regulations as to evidence, on the trial of a Cler- 
gyman, see Bishop, Priest, Deacon, Clergy, Minor. 

EXAMINATION.—Examination is to be made of candidates for 
Priests’ Orders (Nic. IX); and of Deaconesses before ordina- 
tion (Chal. XV); and of Clergy of the Paulianists, who are 
reconciled to the Catholic Church, before ordination (Nic. 
XIX). 

Examination is not to be made of those who bring per- 
sonal accusations against a Bishop (Const. VI); but those 
who bring charges of ecclesiastical offences must be exam- 
ined (Const. VI, Chal. XXT). 

Examination is to be made of Clergymen received from 
abroad, before they are admitted to communion (Ap. Can. 
XXXIID. 


DIGEST. 329 


EXAMINATION— Continued. 


Examination is to be made into the lives of the lapsed, 
who desire restoration to the Catholic Church (Anc. II, I, 
V, VII, LX); and into the lives of those who are under pen- 
ance for bestial lusts (Anc. XVI). 

Examination is to be made of the dying, before adminis- 
tering the Eucharist (Nic. XIII). 

Examination is to be made of the poor, before giving them 
Letters Pacifical (Chal. XI). 

Mutual examination, concerning the doctrines of religion, 
is one of the objects of Synods (Ap. Can. XX XVII). 

EXARCH.—Complaints against a Metropolitan are to be laid before 
the Exarch of the Diocese, or the Throne of Constantinople 
(Chal. TX, XVII). 

Exarchs may not acquire or usurp jurisdiction contrary to 
ancient custom (Eph. VIII). 

The Exarch, or Archbishop, of Alexandria was entitled, 
by ancient custom, to be consulted by the Bishops of Egypt 
before they signed even acts which they approved (Chal. 
XXX). : 

Se also Alexandria, Antioch, Constantinople, Cyprus, Pontus, 
Rome, Thrace. 

EXCESS.—Dissolute and effeminate excess in dress is condemned 
(Gang. XXI). 

EXCOMMUNICATED PERSONS.—Communicants are forbidden to 
join with an excommunicated person in prayer (Ap. Can. 
X); or to communicate with him (Ant. II); those who are 
excommunicated in one City, are not to be received in an- 
other, without Letters Commendatory (Ap. Can. XII); they 
are not to be received at all, until restored to communion 
(Ant. VI). 

A person who is excommunicated by one Bishop, is not to 
be restored by another (Nic. V). 

Persons under sentence of excommunication, cannot bring 
accusations of ecclesiastical offences, against a Bishop 
(Const. VI). 

EXCOMMUNICATION.—OF A METROPOLITAN.— 


A Metropolitan, who professes the heresies of Nestorius 
and Celestius, is to be excommunicated (Eph. Encyc., Can. I), 


—OF A BISHOP.— 


The penalty of excommunication is pronounced against a 
Bishop who, after deposition, meddles with his former min- 
istry (Ap. Can. XXVIII, Ant. ITV); or who communicates 
with one who does so (Ant. IV); or communicates with the 


330 DIGEST: 


EXCOMMUNICATION.—OF A BISHOP.— Continued. 


excommunicated (Ant. II); or with a Bishop who has ob- 
tained his Church through secular rulers (Ap. Can. XXX). 

Or who commits simony (Ap. Can. XXIX); or obtains his 
Church through secular rulers (Ap. Can. XXX). 

Or who denies the name of Curist (Ap. Can. LXII). 

Or who abstains from marriage, flesh, and wine, because 
he abhors them (Ap. Can. LI). 

Or who petitions the Emperor, without the consent of the 
Metropolitan and Provincial Bishops (Ant. XI). 

A Bishop deposed for fornication, perjury, or theft, is not 
to be excommunicated (Ap. Can. XXV). 


—OF A PRIEST.— 


The penalty of excommunication is pronounced against 
a Priest who, after deposition, meddles with his former 
ministry (Ap. Can. XXVIII, Ant. IV); or who communi- 
cates with one who does so (Ant. IV); or communicates 
with the excommunicated (Ant. II); or with a Bishop who 
has obtained his Church through secular rulers (Ap. Can. 
XXX). 

Or who commits simony (Ap. Can. X XTX). 

Or who denies the name of Curist (Ap. Can. LXII). 

Or who petitions the Emperor, without the consent of the 
Metropolitan and Provincial Bishops (Ant. XI). 

Or who abstains from marriage, flesh, and wine, because 
he abhors them (Ap. Can. LI). 

Or who commits fornication or adultery (Neo-Ces. I). 

A Priest deposed for fornication, perjury, or theft, is not 
to be excommunicated (Ap. Can. XXYV). 


—OF A DEACON.— 


The penalty of excommunication is pronounced against a 
Deacon who, after deposition, meddles with his former min- 
istry (Ap. Can. XXVI, Ant. IV); or who communicates 
with one who does so (Ant. IV); or communicates with the 
excommunicated (Ant. II); or with a Bishop who has ob- 
tained his Church tlirough secular rulers (Ap. Can. XXX). 

Or who commits simony (Ap. Can. X XIX). 

Or who denies the name of Curist (Ap. Can. LXII). 

Or who petitions the Emperor, without the consent of the 
Metropolitan and Provincial Bishops (Ant. XT). 

Or who abstains from marriage, flesh, and wine, because 
he abhors them (Ap. Can. LI). 

A Deacon deposed for fornication, perjury, or theft, is not 
to be excommunicated (Ap. Can. XXV). 


DIGEST. ' 331 


EXCOMMUNICATION.—OF THE MINOR CLERGY.— 


The penalty of excommunication is pronounced against 
those of the Minor Clergy who communicate with a Bishop 
who has obtained his Church through secular rulers (Ap. 
Can. XXX); or with a Bishop, Priest, or Deacon, who, after 
deposition, meddles with his former ministry (Ant. IV); or 
with the excommunicated (Ant. IT). 

Or who denies the Name of Curist (Ap. Can. LXII). 

Or who petitions the Emperor, without the consent of the 
Metropolitan and Provincial Bishops (Ant. XI). 

Or who abstains from marriage, flesh, and wine, because 
he abhors them (Ap. Can. LI). 


—OF A MONK.— 


The penalty of excommunication is pronounced against a 
Monk who engages in worldly business (Chal. HI, IV); or 
who permits Monasteries to be used as secular dwellings, or 
appropriates their property (Chal. XXIV). 

Or who will not remain permanently at his Monastery, and 
subject to his Bishop (Chal. IV, VIL). 

Or who marries (Chal. XVI). 


—OF A DEDICATED VIRGIN.— 


A dedicated Virgin, who marries, is to be excommunicated 
(Chal. XVD. 


—OF THE LAITY.— 


The penalty of excommunication is pronounced against 
those of the laity who disobey the decrees of the lawful Sy- 
nod of Ephesus (Eph. VI); or who disobey their Bishops 
(Chal. VIII). 

Or who celebrate Easter before the Vernal Equinox, as 
the Jews do (Ant. I). 

Or who permit Monasteries to be used as secular dwellings, 
or appropriate their property (Chal. X XTY). 

Or who communicate with a Bishop, Priest, or Deacon, 
who, after deposition, meddles with his former ministry 
(Ant. IV). 

Or who are guilty of bestial lusts (Anc. XVI). 

Or who wear phylacteries (Laod. XXXVI). 

A woman who marries two brothers is to be excommuni- 
cated (Neo-Ces. IT). 


—OF A CATECHUMEN.— 


A Catechumen who falls into sin whilst he is a Hearer, is 
to be excommunicated (Neo-Cexs. V). 


332 DIGEST. 


EXCOMMUNICATION—GENERAL REGULATIONS.— 


Excommunication is to be for sufficient reason (Nic. V). 

A Bishop’s sentence of excommunication may be reversed 
by a Provincial Synod (Nic. V, Ant. VI). 

Vid. also Anathema. 


EXORCISM.—For the ceremony of exorcism, in the case of certain 
classes of reconciled heretics, and for an enumeration of those 
classes, see Const. VII. 


EXORCIST.—An Exorcist may be ordained by a Chorepiscopus 
(Ant. X); he must be promoted by the Bishop, or he cannot 
act officially (Laod. XXVIT). 

An Exorcist is forbidden to enter a tavern (Laod. 
XXIV). 


EXPULSION.—A Monk, who joins in a conspiracy against his 
Bishop or the Clergy, is to be expelled from his order (Chal. 
XVIII). 

Clergymen and Monks going to Constantinople, and caus- 
ing disturbances there, are to be expelled from the City 
(Chal. XXIII). 

A Bishop who, retaining the seat, as Priest, which he held 
before his ordination as Bishop, stirs up sedition against the 
constituted Bishop, is to be expelled (Anc. X VIII). 

A Bishop who seizes on a vacant See, without a full Sy- 
nod, is to be expelled (Ant. XVI). 

FAITH, SYMBOLS OF THE.—Vid. Creed. 
FAITHFUL, THE.—Vid. Laymen. 
FALSE ASCETICISM.—Vid. Asceticism. 


FASTIDIOUSNESS.—Fastidiousness in dress is condemned (Gang. 
XXiI). 

FASTING.—Communicants are forbidden to fast on Sunday (Ap. 
Can. LXVI, Gang. XVIII); or on any Sabbath except 
Easter Even (Ap. Can. LXVI); or to fast with the Jews 
(Ap. Can. LXX). 

Communicants are required to fast during Lent (Ap. Can. 
LXIX, Laod. L); and on Wednesdays and Fridays (Ap. Can. 
LXTIX); and persons who disregard the fasts appointed by 
the Church, are anathematized (Gang. XIX). 

Fasting is enjoined on Monks (Chal. IV). 

A digamist may be admitted to communion, after a short 
period of prayer and fasting (Laod. I); those who have 
been guilty of many sins, may be admitted to penance, if 
they apply themselves to prayer, with fasting and penitence 
(Laod. IT). 


DIGEST. 333 


FATHER.—A father who forsakes or neglects his children, is anathe- 
matized (Gang. XV). 


FEASTS.—Vid. Festivals. 


FEMALE PRESIDENTS (i. ¢., Presbyters)—Female Presidents are 
forbidden to be appointed (Laod. XI). 


FESTIVALS.—Communicants are forbidden to observe, or receive 
gifts from, festivals of Jews (Ap. Can. LXX, Laod. XXXVII, 
XXXVIII); or of heretics (Laod. XXXVII); or heathen 
(Laod. XXXIX); or to take oil into, or light lamps in a 
temple of the heathen, or a synagogue of the Jews at their 
festivals (Ap. Can. LXXI). 

A Bishop, Priest, or Deacon, who abstains from flesh and 
wine on festival days, because he abhors them, is to be de- 
posed (Ap. Can. LIT). 

Clergymen are forbidden to attend plays at festivals 
(Laod. LIV). 


FIRST-FRUITS.—The first-fruits are not to be offered at the Altar, 
except new ears of grain, and clusters of grapes (Ap. Can. 
I1]); all other first-fruits are to be taken to the house of the 
Bishop and Priest, and to be shared by them with the other 
Clergy (Ap. Can. IV); persons who misappropriate the 
first-fruits of the Church, are to be anathematized (Gang. 
VII, VU). 


FLESH.—Abhorrence of flesh is a blasphemous slander of Gop’s 
work, and is punishable by excommunication (Ap. Can. LI) ; 
and a Bishop, Priest, or Deacon, who abstains from flesh on 
festival days because he abhors it, is to he deposed (Ap. Can. 
LII]); Priests and Deacons who abstain from flesh, are to 
taste it at least once, and if they refuse to do so, or to eat 
herbs served with flesh, they are to be deposed (Anc. XIV) ; 
those who condemn the use of flesh, are anathematized 
(Gang. II). 

Flesh containing blood, is forbidden to be eaten (Ap. Can. 
LXIII, Gang. II); also the flesh of animals that have been 
slain by beasts, or have died a natural death (Ap. Can. 
LXII); or have been strangled (Gang. ID); also flesh offered 
to idols (Gang. II). 


FOREIGNER.—Foreign Clergymen are forbidden to be received 
without Letters Commendatory (Ap. Can, XXXIID. For- 
eigners are not to be received without Letters Pacifical 
(Ant. VII). 


FORMULA.—Baptism is to be performed according to the Catholic 
formula ; for which see Ap. Can. XLIX. 


334 DIGEST. 


FORNICATION.—Fornication, in a Clergyman, is punishable by de- 
position (Ap. Can. XXV); in a Priest, by complete excom- 
munication (Neo-Ces, I). 

Professed Virgins, guilty of fornication, are to fulfil the 
penance of digamists (Anc. XIX). 

A layman, conyicted of fornication, cannot be ordained 
(Ap. Can. LXI). 

FRIDAY.-—Fasting is ordained on Fridays (Ap. Can. LXIX). 

FRUGALITY.—Frugality is commended (Gang. XXI). 

FRUITS.—Vid. First-fruits. 

FUNDS OF THE CHURCH.—Vid. Moneys. 

GALATIANS.—The numerous heresies arising amongst the Galatians 
are mentioned (Const. VII). 

GAMBLING.—Gambling is forbidden to the Clergy and laity (Ap. 
Can. XLII, XLII). 

GANGRA.—The Canons of Gangra are confirmed by Chal. I. 

GIFTS.—Clergymen and laymen are forbidden to receive gifts from 
feasts of Jews (Ap. Can. LXX, Laod. XXXVII, XXXVIID; 
or of heretics (Laod. XXX VII). 

The Holy Gifts are forbidden to be sent at Easter as Eu- 
logiz (Laod. XIV). 

GODLINESS.—Godliness is commended (Gang. XXI). 

GOSPEL.—The Gospel is to be read on the Sabbath (Laod. XVI). 

GRAIN.—New ears of grain may be offered at the Altar (Ap. Can. 
nD): 

GRAPES.—Clusters of grapes may be offered at the Altar (Ap. Can. 
II]). 

GRAVITY.—Gravity is commended (Gang. XX). 
GUARDIANSHIP.—Clergymen and Monks may undertake the guar- 
dianship of widows, orphans, and minors (Chal. I). 
GUEST.—The expenses of a Bishop’s guests are to be borne by the 

Church (Ap. Can. XLI, Ant. XXY). 
A Priest is forbidden to be a guest at the marriage of a 
digamist (Neo-Ces. VII). 

HABIT.--The habit customarily worn by Deaconesses of the Pauli- 
anists is mentioned (Nic. XTX). 

HAIR.—A woman’s hair is the token of her subjection; and if she 
cut it off, she is to be Anathema (Gang. XVII). 

HALT.—The Clergy and laity are forbidden to mock the halt (Ap. 
Can. LVID). 

HANDS, IMPOSITION OF.—Paulianist Deaconesses, enrolled as 
far as the dress, had no Imposition of Hands (Nic. XTX). 


DIGEST. 335 


HANDS, IMPOSITION OF .— Continued. 


Persons under penance, are to receive Imposition of Hands 
from the Bishop, before leaving the Church (Laod. XIX), 


HARLOT.—Marriage with a harlot is a disqualification for ordina- 
tion (Ap. Can. XVIII). 
HEARERS.—A Catechumen, falling into sin whilst he is a Hearer, is 
to be cast out (Neo-Cees. V). 
Hearers are not to be present at elections (Laod. V). 
Vid. also Penance. 


HEATHEN.—A convert from heathenism, must not be immediately 
made a Bishop (Ap. Can. LXXX, Nic. ID), or Priest (Nic. 
II); but former profession of heathenism does not, of itself, 
disqualify a man for being ordained (Anc. XII). 
Communicants are forbidden to feast with the heathen 
(Laod. XXXTX); Readers and Singers are forbidden to 
give their children in marriage amongst the heathen (Chal. 
XIV). 
Lapse, from fear of heathens, is punishable, in Clergymen, 
by complete excommunication (Ap. Can, LXII). 
Christians are forbidden to take oil into, or light lamps in 
a temple of the heathen, at their festivals (Ap. Can. LX XI). 
Churches, in heathen nations, are to be governed accord- 
ing to custom Const. II). 
Persons who follow the customs of the heathen, are to ful- 
fil five years of penance (Anc. XXIV). 
HEIRS.—A Bishop cannot bequeath his See to heirs (Ap. Can. 
LXXVI). 


HEMIOLI4#.—Clergymen are forbidden to receive hemiolix (Nic. 
XVI, Laod. IV). 
HERBS.—A Priest or Deacon, who refuses to eat herbs served with 
flesh, is to be deposed (Anc. XIV). 


HERESIES.—Heresies in general are anathematized (Const. I), 
Vid. also Heretics. 


HERETICAL BOOKS.—Heretical and spurious books are forbidden 
to be read publicly, in Church, as Scripture (Ap. Can. LX). 


HERETICS.—Bishops, Priests, and Deacons, are forbidden to join in 
prayer with heretics, or to employ them as Clergymen (Ap. 
Can. XLY); or to admit the Baptism or Sacrifice of heretics 
(Ap. Can. XLVI); Communicants are forbidden to join in 
prayer with heretics (Laod XXXII); or to enter a syna- 
gogue of heretics to pray (Ap. Can. LXTV); or to assemble 
in the Cemeteries, or attend the Martyries, of heretics (Laod. 
IX) ; or to honour the martyrs of heretics (Laod. XXXIV); 


336 DIGEST. 


HERETICS— Continued. 


or to observe, or receive gifts from, the festivals of heretics 
(Laod. XXXVI); or to give their children in marriage to 
heretics (Laod. X); unless they promise to become Chris- 
tians (Laod. XXXI); Reacers and Singers are forbidden to 
intermarry with, or give their children in marriage to, or 
baptize them amongst heretics (Chal. XIV); Clergymen are 
forbidden to receive the Eulogie of heretics (Laod. XXXII). 

Lapse, from fear of heretics, is punishable, in Clergymen, 
by complete excommunication (Ap. Can. LXII). 

Heretics are not allowed to enter the Church, whilst they 
remain in heresy (Laod. VI). 

Heretics cannot be received as accusers of a Bishop (Ap. 
Can. LXXV); they may bring accusations of personal 
wrong, but not of ecclesiastical offence against a Bishop 
(Const. VI); and for this purpose, maintainers of conven- 
ticles are classed with heretics (Const. VI). 

Ordinations by heretics are void (Ap. Can. LXVIII) ; de- 
privations by Nestorius, or by the partisans of his heresy, 
are declared to be void (Eph. III). 

Heretics must renounce and anathematize all heresies, and 
especially their own, before reconciliation to the Catholic 
Church (Const. VII, Laod. VII). Cathari, seeking reconcili- 
ation to the Catholic Church, must promise, in writing, to 
obey its decrees (Nic. VIII). Phrygians must be instructed 
and baptized before admission (Laod. VIII). Certain here- 
tics must learn by heart the Symbols of the Faith, before 
being received (Laod. VII). Certain classes of heretics are 
admitted to the Catholic Church by Chrism, others are re- 
ceived as heathen; for an enumeration of these classes, and 
an account of the forms and ceremonies used in each case, 
see Const. VII. 

HETERODOX.—Vid. Heretic. 

HIRING,—The hiring of property for profit is forbidden to Clergy- 
men and Monks (Chal. IT). 

HOLY.—GIFTS.—Vid. Gifts 
MYSTERIES. — Vid. Mysteries. 

OBLATION.—Vid. Obdlation. 

HOMICIDE.—Involuntary homicides are to fulfil five years of pen- 
ance (Anc. XXIII) ; wilful homicides are to remain prostra- 
tors for life, receiving communion only at their death (Anc. 
XXII). 


HONEY.—Honey is forbidden to be offered at the Altar (Ap. Can, 
JOGO. 


DIGEST. 337 


HOSPITALITY.—Hospitality to foreign Clergymen is commended 
(Ap. Can, XXXIID). 

Hospitality is to be maintained at the expense of the 
Church (Ap. Can. XLI, Ant. XXV). 

HOUSE, PRIVATE.—Communicants are forbidden to join in prayer 
with an excommunicated person, even in a private house 
(Ap. Can. X). 

None but duly-appointed Exorcists, may exorcise, either 
in a Church, or a private house (Laod. XXVI). 

The Oblation is not to be made in a private house (Laod. 
LVIID). 

HOUSES OF REFUGE.—Clergymen, who have been lawfully trans- 
ferred to another Parish, are forbidden to meddle with the 
Houses of Refuge of their former ministry (Chal. X). 

HUMILITY.—Humility is commended (Gang. XXI). 

HUSBAND.—The husband of a Deaconess who marries, is to be 
anathematized (Chal. XV). 

A woman who marries the brother of a deceased husband, 
is to be cast out till her death; and if she or her husband 
should die in the unlawful marriage, penance cannot readily 
be allowed to the survivor (Neo-Ces. II). 

The husband of an adulteress cannot be ordained (Neo- 
Ces. VIII). 

A woman who forsakes her husband, from abhorrence of 
marriage, is to be anathematized (Gang. XIV). 

HYEMANTES.—Persons who are guilty of bestial lusts and who 
have corrupted others, are to pray among the Hiemantes 
(Anc. XVII). 

HYPERBORET 2US.—Vid. October. 

IDES OF OCTOBER.—Provincial Synods are to be held on the Ides 
of October (Ant. XX). 


IDOLATRY.—The Invocation of Angels is covert idolatry (Laod. 
XXXYV). 

IDOLS.—Flesh that has been offered to idols, is forbidden to be 
eaten (Gang. II). 


ILLNESS.—Illness is a sufficient excuse, to a Bishop, for not attend- 
ing a Provincial Synod (Chal. XIX). 


IMMERSION.—Baptism must be by trine-immersion (Ap. Can. L) ; 
the baptism of the Eunomians, by one immersion, is void 
(Const. VII). 


IMPERIAL RESCRIPT.—Vid. Rescript. 
IMPOSITION OF HANDS.—Vid. Hands. 


338 DIGEST. 


INCARNATION, THE.—The heresies of Theodore of Mopsuestia, 
respecting the Incarnation of CHrist, are anathematized 
(Eph. VII). 

INCENSE.-—Incense may be offered at the Holy Oblation (Ap. Can. 
III). 

INCOME OF THE CHURCH.—Vid. Revenue. 


INDULGENCE.—Provincial Synods may grant indulgence to per- 
sons under sentence of excommunication (Nic. V). 

Bishops may grant indulgence to Monks, and dedicated 

Virgins, who are excommunicated for marrying (Chal. XVI) ; 

and to the lapsed (Nic. XII, Anc. II, V, VII); and to per- 

sons who are under penance for bestial lusts (Anc. XVI); 

and to those who contract many marriages (Neo-Ces. IIT) ; 

but a Bishop may, if necessary, take away indulgence, already 

granted to a lapsed Deacon, who has been restored (Anc. IT). 


INFIRM.—Clergy and laity are forbidden to mock the infirm (Ap. 
Can. LVI). 

INHERITANCE.—The right to a See cannot be acquired by inherit- 
ance (Ap. Can. LX XVI). 

INITIATION. —Vid. Baptism. 

INN.—Clergymén are forbidden to eat in an inn, except on a journey 
(Ap. Can. LIV); Clergymen and Monks are forbidden to 
enter an inn (Laod. XXIV). 

INSOLENCE.—Insolence, of a Clergyman to his Bishop, is punish- 
able by deposition (Ap. Can. LV) ; insolence of a Clergyman 
to a Priest or Deacon, is punishable by suspension (Ap. 
Can. LVI); insolence to the Emperor or a Magistrate, is 
punishable, in Clergymen, by deposition, and in laymen by 
suspension (Ap. Can. LX XXIV); insolence of Virgins to the 
married, is punishable by anathema (Gang. X). 

INSTRUCTION.— Instruction of converted heathen is required be- 
fore Baptism (Const. VII); also of certain classes of recon- 
ciled heretics (Const. VII, Laod. VII, VIII). 

INVESTIGATION.—An investigation is to be made, by the Provin- 
cial Synod, into the accounts of a Bishop, who is charged 
with dishonesty (Ant. XXV). 

INVITATION.—Bishops are forbidden to act officially beyond their 
Provinces, without invitation (Const. I, Ant. XIII); an in- 
vitation by the Metropolitan, and Provincial Bishops of a 
Province, to a Bishop of another Province, to act within 
their jurisdiction, must be in writing (Ant. XIII); as also 
should be the invitation of a Metropolitan to his Provincial 
Bishops to attend a Provincial Synod (Ant. XTX), 


DIGEST. 339 


INVOCATION OF ANGELS.—The Invocation of Angels is declared 
to be covert idolatry (Laod. XXXY). 

INVOLUNTARY HOMICIDE.—Vid. Homicide. 

ITINERANT VISITORS.—Vid. Visitors. 

JERUSALEM.—The Bishop of Jerusalem is entitled to rank next to 
the Metropolitan of Czesarea (Nic. VII). 

JEWS.—Communicants are forbidden to observe, or receive gifts 
from, fasts or festivals of Jews (Ap. Can. LXX, Laod. 
XXXVII); or to receive unleavened bread from them (Ap. 
Can. LXX, Laod. XXXVIII); Clergymen are forbidden to 
celebrate Easter with the Jews (Ap. Can. VII, Ant. I); 
Readers and Singers are forbidden to give their children in 
marriage to Jews (Chal. XIV); Clergymen and laymen are 
forbidden to enter a synagogue of Jews to pray (Ap. Can. 
LXIV); Christians are forbidden to take oil into, or light 
lamps in a synagogue of Jews, at their festivals (Ap. Can. 
LXXI). 

Lapse, from fear of Jews, is punishable in Clergymen by 
complete excommunication (Ap. Can. LXII). 

JOURNEY.—Vid. Travelling. 

JUDAISERS.—Judaisers, who rest on the Sabbath, are anathema- 
tized (Laod. X XIX). 

JUDGMENT.—If a Bishop, who is charged with offences, should re- 
fuse to obey the summons of the Bishops, they may give 
judgment in his absence (Ap. Can. LX XTY). 

—PRIVATE.—Private judgment is forbidden to be main- 
tained, against the decision of the Church as to the time of 
celebrating Easter (Ant. I). 

JURISDICTION.—The Bishop of Egypt has jurisdiction over Egypt, 
Libya, and Pentapolis (Nic. VI). 

The jurisdiction of the Bishop of Rome is founded on cus- 
tom (Nic. VI). 

The jurisdiction of the Bishops of Egypt, the East, Asia, 
Pontus, and Thrace, is confined to their own Dioceses 
(Const. IT). 

—OF PROVINCIAL SYNODS.—Vid. Synods. 
—OF A BISHOP.—Vid. Bishop. 


KINSMEN OF A BISHOP.—The kinsmen of a Bishop are to be 
provided for out of his private property (Ap. Can. XL, Ant. 
XXIV); if in need, they are to be relieved like the rest of 

the poor (Ap. Can. XX XVIII). 
A Bishop is forbidden to ordain his own kinsmen to the 
Episcopate, from personal motives (Ap. Can. LX X YI); or to 


340 DIGEST. 


KINSMEN OF A BISHOP— Continued. 
employ them in the management of the Church Funds (Ant. 
XXYV). 

KISS OF PEACE.—The Kiss of Peace is to follow prayers for full 
Communicants, in Divine Service (Laod. XIX). 


KNEELER.—A Catechumen, who falls into sin whilst: he is a Kneeler, 
may be admitted to penance (Neo-Ces. V). 


KNEELING.—Kneeling for prayers, on Sunday, and during Whit- 
suntide, is forbidden (Nic. XX). 


LAME.—Clergymen and laymen are forbidden to mock the lame 
(Ap. Can. LVII). 
A man who is partially lame, may, if worthy, be made a 
Bishop (Ap. Can. LX XVII). 


LAMPS.—Christians are forbidden to light lamps in a synagogue of 
the Jews, at their festivals (Ap. Can. LXXI). 


LAODICEA.—The Canons of Laodicea are confirmed by Chal. I. 


LAPSED, THE.—Lapsed Clergymen are punishable by complete ex- 
communication (Ap. Can. LXII); a lapsed Priest, if restored, 
may retain his title, but is not allowed to officiate (Anc. I); 
the same rule applies to lapsed Deacons; but the Bishop 
may, if he thinks fit, grant them further indulgence (Ane. I). 

The lapsed, who have fallen in persecution, may be ad- 
mitted to penance and communion (Nic. VIII); the lapsed 
who have fallen without compulsion, are to fulfil twelve 
years of penance (Nic. XI); those who yielded merely upon 
threats, are to fulfil six years of penance (Anc. VI); those 
who submitted to force with indifference, are to fulfil a term 
of five years (Anc. IV); and those who submitted to force 
with mourning, are to be prostrators three years, if they par- 
took of the feast provided ; and if not, they are to be pros- 
trators two years, and the third year co-standers (Anc. V); 
those who brought and ate their own meats at heathen feasts, 
are to be prostrators two years (Anc. VII); those who have 
fallen a second time, are to be hearers three years, and pros- 
trators ten years (Nic. XII); those who sacrificed two or 
three times, under compulsion, are to fulfil six years of pen- 
ance (Anc. VII); those who forced their brethren to aposta- 
tize, are to fulfil ten years of penance (Anc. IX); lapsed Cat- 
echumens are to fulfil three years of penance (Nic. XIV) ; 
those who are under penance for lapse, may be allowed the 
Sacrament, if in danger of death (Anc. VI). 

The lapsed, if afterwards ordained, are to be deposed 
(Nic. X). 


DIGEST. 341 


LA WSUITS.—Lawsuits, as to the ownership of property in the pos- 
session of a Bishop at the time of his death, are to be pre- 
vented, by his keeping his private property distinct from 
that of the Church (Ap. Can. XL, Ant. XXIV). 


LAYMEN.—I. Or tHe Duties oF LAYMEN.— 


Laymen are to remain in Church for prayers and the Holy 
Communion, as well as for the reading of Scripture (Ap. 
Can. IX, Ant. IL); they are to fast during Lent, and on 
Wednesdays and Fridays, unless prevented by bodily weak- 
ness (Ap. Can. LXIX); they are to remain subject to their 
Bishops (Chal. VIII); they are to give the Kiss of Peace to 
the Bishop, after the Priests have done so (Laod. XIX). 


—II. Or THE PRIVILEGES OF LAYMEN.— 


Bishops, Priests, an 1 Deacons, are forbidden to strike lay- 
men who sin (Ap. Can. XXVII); Bishops and Priests are 
forbidden to neglect the laity (Ap. Can. LVI). 

Laymen who have been steadfast through the persecu- 
tions, though forced to seem otherwise, are entitled to all 
their former rights, and may, if worthy, be ordained (Anc. 
Ii). 

A layman has a right of Appeal to a Provincial Synod, 
against a sentence of his Bishop (Ant. VI, XX). 


—IIl. Tumnes ForBippEN TO LAYMEN.— 

They are forbidden to compose, or use, any other than the 
Nicene Creed (Eph. VII); or to join in prayer with here- 
tics (Laod. XXXIII); or to assemble in the Cemeteries, or 
attend the Martyries, of heretics (Laod. IX); or to observe, 
or receive gifts from, festivals of heretics (Laod. XX XVII) ; or 
to marry their children to heretics (Laod. X, XXXI); or to 
enter a synagogue of Jews or heretics to pray (Ap. Can. 
LXIV) ; or to observe, or receive gifts from, Jewish fasts or 
festivals (Ap.Can. LXX, Laod. XXXVIJ); or to receive un- 
leavened bread from the Jews (Ap. Can. LXX, Laod. 
XXXVI); or to feast with the heathen (Laod. XXXIX) ; 
or to join in prayer with schismatics (Laod. XXXII); or to 
adhere to the maintainers of conventicles (Ap. Can. XXXT). 

They are forbidden to communicate with the excommuni 
cated (Ap. Can. X, Ant. ID); or with a Clergyman who, 
after deposition, meddles with his former ministry (Ant. IV). 

They are forbidden to fast on Sunday, or on any Sabbath 
except Easter Even (Ap. Can. LXVI); or to judaize, by 
resting on the Sabbath (Laod. XXIX). 

They are forbidden to marry after obtaining a divorce, 
or to marry a divorced woman (Ap. Can. XLYVIII); or to 


342 DIGEST. 


LAYMEN.—Turincs ForBIDDEN TO LAYMEN.— Continued. 


abstain from marriage, except for discipline (Ap. Can. 


LI). 

They are forbidden to wash in a bath with women (Laod. 
XXX). 

They are forbidden to castrate themselves (Ap. Can. 
XXIV). 


They are forbidden to abstain from flesh and wine, except 
for discipline (Ap. Can. LI); or to eat flesh with the blood 
thereof, or the flesh of animals which have been slain by 
beasts, or have died a natural death (Ap. Can. LXIID); or 
to join in forming drinking clubs (Laod. LV). 

If invited to a lovefeast, they are forbidden to take away 
their portions (Laod. XXVII); they are forbidden to join in 
wanton dances at weddings (Laod. LITT). 

They are forbidden to mock the infirm (Ap. Can. LVID); 
or to insult the Emperor or a Magistrate (Ap. Can. 
LXXXIV). 

They are forbidden to carry off wax or oil from the Church 
(Ap. Can. LX XII) ; or to appropriate consecrated vessels to 
private purposes (Ap. Can. LX XIII). 

They are forbidden to negotiate simoniacal contracts 
(Chal. IT). 

They are forbidden to communicate at the Altar (Laod. 
XIX). 

—IV. For the penalties to be inflicted on a layman, see Sus- 
pension, Hxcommunication, and Anathema. 


—V. GENERAL REGULATIONS.— 


Laymen who are suspended or excommunicated, in one 
City, are forbidden to be received in another, without Letters 
Commendatory (Ap. Can. XII); if excommunicated by their 
Bishops, they cannot be received by others, unless restored 
by the Bishop, or unless the sentence is reversed by a Synod 
(Ant. VI); nor can they be restored by any other than the 
Bishop who excommunicates them (Nic. V). 

A single Communicant cannot be received as the accuser 
of a Bishop (Ap. Can. LX XV) ; nor can one who is excom- 
municated, or who is under accusation for alleged faults, 
bring charges of ecclesiastical offences against a Bishop ; 
nor can those who are themselves under accusation, bring 
such charges against any Clergyman (Const. VI); but any one 
may bring a charge of personal injury done to him by a 
Bishop; accusers of a Bishop are to be examined as to char- 
acter (Chal. XX1). 


DIGEST. 343 


LAYMEN.—V. GENERAL REGULATIONS.— Continued. 


Laymen who adhere to the maintainers of conventicles, 
are to be admonished three times before excommunication 
(Ap. Can. XXXI). 

A Deaconess of the Paulianists, who has assumed the habit 
of that order, if reconciled to the Catholic Church, is to be 
received amongst the laity (Nic. XIX). 

A layman is not to be received from abroad without Let- 
ters Pacifical (Ant. VII). 

A layman who is possessed of a devil, is to be suspended 
(Ap. Can. LXXIX). 

Prayers for full Communicants (lay) are to follow prayers 
for those under penance, in Divine Service (Laod. XIX). 

For the disqualifications which prevent the ordination of 
a layman, see Disqualifications. 

Vid. also Lay Communion. 

By Laod. XXX, laymen are distinguished from Christians. 
For regulations as to the latter, see Christians. 


LAY COMMUNION.—A Priest who is deposed, for leaving his Par- 
ish without his Bishop’s consent, may be admitted to Lay 
Communion (Ap. Can. XV); also one who is deposed for 
denying his clerical position (Ap. Can. LXTI). 

LEGATES OF ROME.—Vid. Rome. 


LENT.—Both Clergy and laity are to fast during Lent, unless pre- 
vented by bodily weakness (Ap. Can. LXIX); the whole of 
Lent is to be fasted, by eating only dry meats (Laod. L). 

There is to be no Oblation of Bread in Lent, except on 
Sabbaths and Sundays (Laod. XLIX); the Nativities of 
Martyrs are not to be celebrated in Lent, but commemora- 
tions of the Martyrs are to be made on Sabbaths and Sun- 
days (Laod. LI). 

Marriages and birthdays are not to be celebrated in Lent 
(Laod. LI). 

The second week in Lent is the last for receiving candi- 
dates for Baptism (Laod. XLY). 

Provincial Synods are to be held before Lent (Nic. V). 


LEO, SAINT.—The letter of Leo, Archbishop of Rome, is approved 
by Chal. Encyc. and Can. XXX. 


LESSON.—A Lesson is to come after every Psalm in Divine Service 
(Laod. XVII). 
LETTER.—A Letter of Summons to attend the ordination of a 
Bishop, is to be sent by the Metropolitan to his Provincial 
Bishops (Ant, XTX). 
Vid. also Tome. 


344 DIGEST. 


LETTERS CANONICAL.— Country Priests are forbidden to send 
Letters Canonical, except to the neighbouring Bishops (Ant. 
VIII). 
Clergymen are forbidden to travel without Letters Canon- 
ical (Laod. XLII). 


—COMMENDATORY.-—Strangers are not to be received with- 
out Letters Commendatory (Ap. Can. XII, XX XIII); Cler- 
gymen and Readers are forbidden to officiate in another City 
without Letters Commendatory (Chal. XIII). 

Letters Commendatory are not to be given to the poor, 
but only to persons who are liable to question (Chal. XI). 

A Clergyman must obtain the letters of the Metropolitan 
and Provincial Bishops, before he can petition the Emperor 
(Ant. XT). 

—PACIFICAL.—Strangers are not to be received without Let- 
ters Pacifical (Ant. VII). 

Letters Pacifical are to be given to the poor after examina- 
tion (Chal. XI). 

A Chorepiscopus may give Letters Pacifical (Ant. VIII). 


LIBERTIES.—The liberties of Churches are not to be invaded, even 
by Exarchs (Eph. VIII). 


LICINIUS.—The persecutions under Licinius are mentioned (Nic. X1). 


LIMITATION.—The time within which a Bishop’s jurisdiction over 
outlying Provinces can be questioned, is limited to thirty 
years from the date when such jurisdiction was first acquired 
(Chal. XVII). 

The lapsed, who are admitted to penance, if in danger of 
death, may be received to communion under limitation 
(Anc. VI). 


LIST.—The Canon, Sacerdotal List, or Roll of the Church, is men- 
tioned in Ap. Can. VII, XVII, XVIII, LI, LXIII, LXX, 


Nic. XVII, Chal. I, Ant. I, II, VI, XI. + 
For lists of Canonical books, see Ap. Can. LXX XV, Laod. 
LX. 


LORD’S DAY.—Vid. Sunday. 
LORD’S SUPPER.—Vid. Obdlation. 
LOVEFEASTS. --Those who despise Lovefeasts, are to be anathema- 
tized (Gang. XI). 
Persons who attend Lovefeasts, are forbidden to take 
away their portions (Laod. XXVII). 
Lovefeasts are not to be held in Church (Laod. XXVIII). 


LOWLINESS OF MIND-—Lowliness of mind is commended (Gang. 
XXII). 


DIGEST. 345 


LUCENSIUS.—A Bishop named Lucensius was present at Chalcedon, 
as one of the Legates of Rome (Chal., Introduction to Can. 
XXIX). 

LUSTRATIONS.—Persons who practice lustrations are to fulfil five 
years of penance (Anc. XXIV). 

LUST.—The penance of those who are guilty of bestial lusts, varies, 
from a term of fifteen years to complete excommunication, 
according to circumstances (Anc. XVI); those who have 
been guilty themselves and have corrupted others, are to 
pray amongst the Hyemantes (Anc. XVII). 

Vid. also Coneupiscence. 

LIBYA.—The Bishop of Alexandria is to have jurisdiction in Libya 
(Nic. VI). 

MACEDONIANS.—Macedonians are admitted to the Catholic Church 
by Chrism, after renunciation of their heresies (Const. VII). 

MAGICIANS.—Magicians are to fulfil five years of penance (Anc. 
XXIV); Clergymen are forbidden to be magicians (Laod. 
XXXVI). 

MAGISTRATE.—Communicants are forbidden to insult a Magistrate 
(Ap. Can. LXXXIV). 

MAJORITY.—The election of a Bishop is to be by a majority of the 
Bishops of the Province, in case of factious opposition (Nic. 
VI, Ant. XTX). 

MALICE.—Bishops must not excommunicate persons through malice 
(Nic. V). 

MALVERSATION.—The Provincial Synod is to investigate the ac- 
counts of a Bishop who is charged with malversation (Ant. 
XXYV). 

MANSLAUGHTER.—A Clergyman, who commits manslaughter, is 
to be deposed, and a layman to be suspended (Ap. Can. 
LXV). 

MANUMISSION.—Manumission is necessary before a slave can be 
ordained (Ap. Can. LX XXII). 

MARCELLIANS.—The heresy of the Marcellians is anathematized 
(Const. I). 


MARRIAGE.—Marriage is forbidden to the Clergy after ordination, 
except to Readers and Singers (Ap. Can. XXVI); it is for- 
hidden to Priests (Neo-Cs. I); but the married state does 
not disqualify a Priest for offering the Oblation (Gang. IV); 
marriage is forbidden to Deacons, unless they have been or- 
dained after declaring that they cannot contain (Anc. X); 
marriage is forbidden to Deaconesses (Chal. XV); and to 
Monks and dedicated Virgins (Chal. XVI). 


346 


DIGEST. 


MARRIAGE— Continued. 


Abhorrence of marriage is a blasphemous slander of Gop’s 
work, and is punishable by complete excommunication 
(Ap. Can. LI) ; those who abhor and condemn marriage, are 
anathematized (Gang. I); also those who abstain from mar- 
riage because they abhor it (Gang. [X); also women who 
forsake their husbands from abhorrence of marriage (Gang. 
XIV). 

Marriage is commended (Gang. XX1I). 

Readers and Singers are forbidden to intermarry with, or 
to give their children in marriage to, heretics (Chal. XIV); 
communicants are forbidden to give their children in mar- 
riage to heretics (Laod. X, XXXI), unless they promise to 
become Christians (Laod. XX XT). 

A second marriage, by a man who has divorced his first 
wife, is forbidden; also marriage with a divorced woman 
(Ap. Can. XLVIIJ) ; also the marriage of a woman with her 
deceased husband’s brother (Neo-Ces, I). 

A second marriage after Baptism disqualifies a man for 
being ordained (Ap. Can. XVII); also marriage with a 
widow, a divorced woman, a harlot, a slave, or an actress 
(Ap. Can. XVIII); ‘also marriage with a deceased wife’s 
sister, or a niece (Ap. Can. XIX). 

Persons who have been twice married, are permitted to 
communicate (Nic. VIII, Laod. I), after a short term of pen- 
ance (Laod. I); a Priest is forbidden to be a guest at the 
nuptials of a man contracting a second marriage (Neo-Cexs. 
VII); those who contract many marriages, may be admitted 
to communion after penance (Neo-Ces. III). 

One who ravishes a virgin not betrothed, must marry her 
(Ap. Can. LXVII). Ravishing, under pretence of marriage, 
is punishable in Clergymen by deposition, and in laymen by 
excommunication (Chal. XXVII). 

Marriages are forbidden to be celebrated in Lent (Laod. 
LID). 

Vid. also Weddings. 


MARRIED, THE.—Persons who maintain Virginity are forbidden to 


insult the married (Gang. X). 


MARTYRIES.—The Clergy of Martyries are to be subject to the 


Bishop of the Parish (Chal. VIII). 

A Clergyman, who is lawfully transferred to another Par- 
ish, is forbidden to meddle with the Martyries of his former 
ministry (Chal. X). 

Communicants are forbidden to attend the Martyries of 
heretics (Laod. IX). 


DIGEST. 347 


MARTYRIES— Continued. 


Appointment to a Martyry is a sufficient title for a Cler- 
gyman (Chal. VI). 
MARTYRS.—Persons who abhor services in honour of the Martyrs, 
are anathematized (Gang. XX, and Synodical Epistle); the 
Martyrs of Curisr are to be honoured (Laod. XXXIV); the 
Nativities of Martyrs are not to be celebrated during Lent, 
but commemorations of the Martyrs are to be made on Sab- 
baths and Sundays (Laod. LI). 
Christians are forbidden to honour the Martyrs of heretics 
(Laod. XXXTV). 
MASS OF THE CATECHUMENS.—The Mass of the Catechumens 
is to follow the Bishop’s Sermon in Divine Service (Laod. 
XIX). 
MASTER.—A slave cannot be ordained, against the will of his master 
(Ap. Can. LXXXII); nor can he be received as a Monk 
(Chal. IV); those who attempt to withdraw slaves from their 
masters’ service, are anathematized (Gang. III). 


MATHEMATICS. —Clergymen are forbidden to be mathematics 
(Laod. XXXVI). 


MAUNDY THURSDAY.—Candidates for Baptism must recite the 
Creed to the Bishop, on Maundy Thursday (Laod. XLVI); 
the fast is not to be broken on Maundy Thursday so as to 
dishonour the whole of Lent (Laod. L). 


MAXIMUS THE CYNIC.—The disturbances in Constantinople, oc- 
casioned by Maximus the Cynic, are mentioned, and it is 
declared that he is not a Bishop, and that those who are or- 
dained by him are not Clergymen (Const. IV). 

MEAT.—Vid. Flesh. 


MEATS.—Only dry meats are allowed during Lent (Laod. L). 
Those who have eaten their own meats at heathen feasts, 
are to be Prostrators two years (Anc. VII). 


METROPOLIS.—The Metropolis is to have its due dignity assured 
(Nic. VII). 

The erection of a new Metropolis in a Province, is forbid- 
den; and Cities already uncanonically raised by the civil 
power to the Metropolitan rank, are to have the title only of 
Metropolis, and not the jurisdiction (Chal. XII). 


METROPOLITAN.—One Bishop in each country is to be recognized 
as chief (Ap. Can. XXXIV); the Bishops of each Province 
are to recognize the Bishop of the Metropolis as their head 
(Ant. IX); there is to be only one Metropolitan in a Province 
(Chal. XII). 


348 


DIGEST. 


METROPOLITA N— Continued. 


A Metropolitan is not to act without the consent of his 
Provincial Bishops (Ap. Can. XXXIV, Ant. IX); he is to be 
consulted by his Bishops, before they do anything of great 
moment (Ap. Can. XXXIV, Ant. IX); he is to have charge 
of the whole Province (Ant. IX); his consent is necessary to 
the election of a Bishop (Nic. IV, VI); he must be person- 
ally present at the ordination of a Bishop (Ant. XIX); he 
and his Provincial Bishops must concur in the appointment 
of a Bishop (Laod. XII); a Synod at which the Metropolitan 
is not present, is not to be considered a full Synod (Ant. XVI, 
XX); he must consent before a petition can be presented to 
the Emperor (Ant. XI); he may, on the trial of a Bishop, 
call in some of the Bishops of the neighbouring Provinces, if 
his own Bishops cannot agree (Ant. XIV); he and his Pro- 
vincial Bishops may jointly give, to a Bishop of another 
Province, a written invitation to ordain for them (Ant. XIII). 

The Metropolitan is to appoint the place of meeting of 
Provincial Synods (Chal. XIX); he is to ordain a Bishop to 
a See within three months of its becoming vacant (Chal. 
XXV); he is to invite his Provincial Bishops, by letter, to 
assist at the ordination of a Bishop (Ant. XIX). 

The Metropolitan is to have precedence in rank, within 
his own Province (Ant. IX); Metropolitan rights unlawfully 
divided, are reserved to the true Metropolis (Chal. XI) ; 
each Metropolitan is entitled to a copy of the Canons of 
Ephesus (Eph. VIII). 

Complaints against a Metropolitan, are to be brought be- 
fore the Exarch of the Diocese, or the Throne of Constanti- 
nople (Chal. IX, XVID). 

A Metropolitan who professes the heresies of Nestorius 
and Celestius, is to be deposed and excommunicated, and 
to be subject to the control of his own Bishops and the 
neighbouring orthodox Metropolitans (Eph. Encyc., and 
Can. I). 


MILITARY SERVICE.—Military service is forbidden to Bishops, 


Priests, and Deacons (Ap. Can. LXXXIII); it is forbidden to 
Clergymen of all ranks, and to Monks (Chal. VII). 


MILK.—Milk is forbidden to be offered at the Altar (Ap. Can. IT). 
MINISTRY.—A Bishop, Priest, or Deacon, is forbidden, after deposi- 


tion, to touch his former ministry (Ap. Can. XXVIII, Ant. 
TV). 

A Bishop who will not enter upon his ministry, is to be 
suspended (Ap. Can. XXXVI, Ant. XVII), and judged by 
the Synod (Ant. XVID); a Priest or Deacon, who will not 


DIGEST. 349 


MINISTRY— Continued. 


enter upon his ministry, is to be suspended (Ap. Can. 
XXXVI); a Bishop who is prevented from entering upon 
his ministry, is to retain his rank (Ap. Can. XXXVI, Ant. 
XVIII). 

Lapsed Priests, who have been restored, are forbidden to 
perform the duties of their ministry (Anc. I); lapsed Dea- 
cons, who have been restored, cannot perform the duties of 
their ministry, except by indulgence of the Bishop (Ane. II). 


MINOR ORDERS.—Vid. Clergy, Minor. 


MINORS.—Clergymen are allowed to undertake the guardianship of 
minors, if called thereto by the law (Chal. III). 


MINORITY.—Factious opposition of a minority of the Bishops of a 
Province, is to be disregarded (Nic. VI, Ant. XIX). 


MISAPPROPRIATION.—Misappropriation, by a Bishop, of ecclesi- 
astical property, is forbidden (Ap. Can. XX XVIII); misap- 
propriation of wax or oil of the Church is punishable by sus- 
pension (Ap. Can. LX XII); as is also misappropriation of 
consecrated vessels (Ap. Can. LXXIII) ; misappropriation of 
Monasteries, or their ;. operty, is punishable by ecclesiastical 
penalties (Chal. XXIV); misappropriation of the Offerings 
of the Church, is punishable by anathema (Gang. VII, VI]) ; 
misappropriation, by a Bishop, of Church property, is pun- 
ishable by the Synod (Ant. XXYV). 

MISSIONARY BISHOPS.—The Missionary Bishops of Pontus, Asia, 
and Thrace, are to be ordained by the Bishop of Constanti- 
nople (Chal. XXVIII). 


MOCKING.—Mocking of the infirm is forbidden (Ap. Can. LVI). 


MONASTERTES.—Monasteries are forbidden to be established in a 
Parish without the Bishop’s consent ; and when established, 
they are to be dependent upon him (Chal. IV); the Clergy 
of Monasteries are to be subject to the Bishop of the Parish 
(Chal. VIII). 

Monasteries once consecrated, are to remain Monasteries, 
and their property is to be secured to them (Chal. XXIV). 

Appointment to a Monastery is a sufficient title for a Cler- 
gyman (Chal. VI). 

MONASTICISM.—Monasticism is permitted and regulated (Chal. 
IV) ; it is commended (Gang. XXI). 


MONEY.—Bishops, Priests, and Deacons, are forbidden to obtain 
their offices for money (Ap. Can. X XTX); they are forbidden 
to lend money and receive usury (Ap. Can. XLIV, Nic. 
XVII, Laod. IV). 


350 DIGEST. 


MONEYS.—The moneys of the Church are to be under the control of 
the Bishops (Ap. Can. XLI, Ant. XXV), acting with the con- 
sent of the Priests and Deacons (Ant. XXV); and are to be 
used for the support of the Bishop and his guests, and of 
the poor (Ap. Can. XLI, Ant. XXYV). 

MONKS.—A slave cannot be made a Monk, without the consent of 
his master; and no Monastery, or Oratory, can be established 
anywhere without the consent of the Bishop of the Parish 
(Chal. IV). 

Monks are to remain permanently at their Monasteries, 
and to give themselves to fasting and prayer (Chal. IV); 
they are to be subject to the Bishop of the Parish (Chal. IV, 
VIII). 

Monks are forbidden to engage in secular business (Chal. 
III, [V); unless called by the law to the guardianship of 
minors (Chal. ill); they are forbidden to accept military or 
civil office (Chal. VII); they are forbidden to meddle with 
ecclesiastical business, except by direction of their Bishop 
(Chal. III, TV): they are forbidden to negotiate simoniacal 
contracts (Chal. II); they are forbidden to marry (Chal. 
XVI); or to wash in a bath with women (Laod. XXX); they 
are forbidden to enter a tavern (Laod. XXIV). 

A Monk going to Constantinople, and causing disturb- 
ances there, is to be expelled from the City (Chal. XXIII). 

Vid. also Ascetic. 

MONTANISTS.—Montanists desiring reconciliation to the Catholic 
Church, are to be received as heathen (Const. VII). 


MOPSUESTIA, THEODORE OF.—The heresies of Theodore of 
Mopsuestia are anathematized (Eph. VII). 

MOTHER.—The mother of a Clergyman may reside with him (Nic. 
If). 

MUNICIPAL DISTRICTS.—Ecclesiastical districts in a new or re- 
built City, are to coincide with the municipal divisions 
(Chal. XVII). 

MURDERERS.—Wilful murderers can only be admitted to com- 
munion at the point of death (Anc. XXII). 

MUTILATION,—Vid. Castration. 

MYSTERIES, HOLY.—Heretics, who are reconciled to the Catholic 
Church, are, after Chrism, to communicate in the Holy Mys- 
teries (Laod. VII). 

NATIVITIES OF MARTYRS.—Nativities of Martyrs are forbidden 
to be celebrated during Lent (Laod. LI). 

NEEDY.—Vid. Poor. 


DIGEST. 351 


NEGLIGENCE.—Negligence of his duties, by a Bishop or Priest, is 
punishable by suspension, and if continued, by deposition 
(Ap. Can. LVIII). 

NEO-CZSAREA.—The Canons of Neo-Cesarea are confirmed by 
Chal. I. 

NEOPHYTE.—A Neophyte is not to be made a Bishop (Ap. Can. 
LXXX); he is not to be made a Bishop or Priest without a 
time of probation (Nic. IL); he is not to be ordained (Laod. 
II]). 

Neophytes are to learn the Creed by heart, and recite it 
to the Bishop on Maundy Thursday, before being baptized 
(Laod. XLVI). 

NESTORIUS.—A Metropolitan, who professes the heresies of Nes- 
torius, is to be deposed and excommunicated, and to be sub- 
ject to his own Bishops and the neighbouring Orthodox 
Metropolitans (Eph. Encyc., Can. I); a Provincial Bishop, 
for the same cause, is to be deposed (Eph. Encyc., Can. II, 
Can. VI) ; also a Priest, Deacon, or Minor Clergyman (Eph. 
Encyc., Can. IV, Can.. VII); and a layman is to be excom- 
municated (Eph. VII). 

Prohibitions by Nestorius are declared to be void (Eph. 
Ii); and also restorations by him of deposed Clergymen 
(Eph. V). 

NEW ROME.—The Bishop of Constantinople is to have precedence 
next to the Bishop of Rome, because Constantinople is New 
Rome (Const. II, Chal. XXVIII). 

NEW TESTAMENT.—Vid. Testament. 

NIC A.—The Creed of Niczea is confirmed at Constantinople (Const. 
TI), and at Ephesus (Eph. Vil), and Chalcedon (Chal. Encyc.) ; 
the Creed of Nicza is to be the only Declaration of Faith de- 
manded of converts from heathenism, Judaism, or heresy, 
and the composition of any other Creed is stringently for- 
bidden (Eph. VU, Chal. Encyc.); the decision of Nicea, re- 
garding the time for celebrating Easter, is reaffirmed (Ant. 
I); the Canons of Nicza are confirmed (Chal. I). 


NIECE.—Marriage with a niece disqualifies a man for being ordained 
(Ap. Can. XTX). 

NON-ATTENDANCE.—A Bishop who does not attend a Provincial 
Synod, is to be admonished, unless his attendance was im- 
possible (Chal. XIX); non-attendance of a Bishop at a Pro- 

. vincial Synod, is condemned, unless it is unavoidable (Laod. 
XL). 

NONES.—The same Office of Prayers is to be used both at Nones 

and at Vespers (Laod, XVIII). 


352 DIGEST. 


NON-RESIDENCE.— For the Canons directed against non-residence 
of the Clergy, see Parish. 


NOVATIANS.—Vid. Cathari. 

NOVELTIES.—The introduction of novelties is condemned (Gang. 
XXi7). 

NOVICE.—A novice is forbidden to be made a Bishop (Ap. Can. 
LXXX, Nic. I), or Priest (Nic. ID); or to be ordained at all 
(Laod. IT). 

NUN.—Vid. Virgin. 

NUPTIALS.—A Priest is forbidden to attend as guest the nuptials 
of a digamist (Neo-Ces. VII). 

OATH.—The Egyptian Bishops who refused to sign the letter of 
Leo, Archbishop of Rome, before the appointment of a 
Bishop of Alexandria, were required to take an oath that 
they would not leave Chalcedon until the appointment had 
been made (Chal. XXX). 

OBEDIENCE.— Obedience to Bishops is enjoined on Clergymen (Ap. 
Can. XV, XXXI, XXXIX, Chal. VIII, Ant. Tl, Anc. 
XVIII); and on Monks and laymen (Chal. VIII). 

A Bishop who is convicted of anything contrary to re- 
ligion or morals, forfeits his claim to the obedience of his 
Clergy (Ap. Can. XX XI). A Metropolitan who falls into the 
heresy of Nestorius or Celestius, forfeits his claim to the obe- 
dience of his Provincial Bishops (Eph. I), 

OBLATION.—The word Obdlation (xpocdopa) is in the Canons com- 
monly used for the Holy Communion, and is indifferently 
applied to the celebration and to the reception of the Sacra- 
ment. Hucharist is used with reference to the Holy Gifts, 
and Communion to the status of the Communicant which 
entitled him to be present at the celebration, and to receive 
the Sacrament. 

The Oblation is forbidden to be made in a private house 
(Laod. LVIII); or in Lent, except on Sabbaths and Sundays 
(Laod XLIX). 

It is to come last in Divine Service (Laod. XIX); and 
Communicants are required to remain in Church for the Ob- 
lation, as well as for the reading of Scripture (Ap. Can. IX, 
Ant. IT). 

At the time of the Holy Oblation, incense may be offered 
at the Altar (Ap. Can. III). ; 

The Oblation is not to be offered by a lapsed Priest, even 
if restored (Anc. I); nor by one who has been promoted 
after confession of bodily sin (Neo-Ces. IX); nor by a Dea- 
con (Nic, XVIII); nor by a country Priest in a City Church, 


DIGEST. 353 


OBLATION— Continued. 


in the presence of the Bishop and City Presbyters (Neo-Ces. 
XII) ; but this may be done by a Chorepiscopus (Neo-Ces, 
XIV). 

A married Priest may make the Oblation (Gang. IV). 

All Clergymen are required to partake when the Oblation 
is made, or to give sufficient reasons for abstaining (Ap. 
Can. VIII); and its reception is always to follow Baptism 
and Confirmation (Laod. VII, XLVIII). 

The Deacon is forbidden to receive before the Bishop or 
Priest; and it is to be administered to the Deacon by the 
Bishop or Priest (Nic. XVIII). 

It is not to be granted to persons under penance (Nic. XI, 
XII, Anc. IV, V, VI, VII, VIII, IX, XXII, XXIV); but it is 
not to be refused to the dying in any case (Nic. XIII), even 
though they may be under penance (Anc. VI, XVI, XXII, 
Neo-Ces. ID); but the dying are to be examined by the 
Bishop before receiving the Oblation (Nic. XIII). 

Bishops and Priests are forbidden to admit the Oblation 
of heretics (Ap. Can. XLVI). 

See also Hucharist and Communion ; and for particulars of 
persons excluded from the Oblation, see Penance. 


OCTOBER.—Provincial Synods are to be held on the twelfth of Oc- 


tober (Ap. Can. XX XVII); they are to be held on the Ides 
of October (Ant. XX). 


CECUMENICAL SYNOD.—Vid. Synod. 


OFFENCES, ECCLESIASTICAL.—For regulations as to persons 
who may bring accusations of ecclesiastical offences against 
a Bishop, see Accusers. 


OFFERING.—Vid. Oblation. 
OFFERINGS.—Vid. First-fruits, 
OFFICE.—Clergymen and Monks are forbidden to accept any civil or 
military office (Chal. VII). 
—OF PRAYERS.—The same Office of Prayers is to be used 
both at Nones and at Vespers (Laod. XVIII). 


OIL.—Oil for the Altar lamps may be offered at the Altar (Ap. Can. 
III); the misappropriation of oil of the Church is forbid- 
den (Ap. Can. LXXTI). 

Christians are forbidden to take oil into a temple of the 
heathen, or a synagogue of the Jews, at their festivals (Ap. 
Can. LXXI). 
OLD TESTAMENT.—Vid. Testament. 


354 DIGEST. 


ONESIMUS.—Onesimus is mentioned as having been ordained, after 
manumission by his master (Ap. Can. LX XXII). 


OPPOSITION.—Factious opposition, of a minority of the Bishops of 
a Province, to the election of a Bishop, is to be disregarded 
(Ant. XTX). 


ORARIUM.—A Sub-deacon has no right to wear an Orarium (Laod. 
XXII); nor a Reader or Singer (Laod. XXIII). 


ORATORY.—An Oratory cannot be established without the consent 
of the Bishop of the Parish (Chal. IV). 


ORDAINER.—Simony in an Ordainer is punishable by deposition 
(Ap. Can. XXIX, Chal. Il), and excommunication (Ap. Can, 
XXIX). <A Bishop who grants a second ordination, is to 
be deposed, unless the first ordination was void (Ap. Can. 
LXVIII). 


ORDINATION.—Ordination is generally believed to remit past sins 
(Neo-Cees. IX). - 

A Bishop is forbidden to ordain for money (Ap. Can. 
XXIX, Chal. Il); he is forbidden to ordain beyond his own 
Parish (Ap. Can. XXXV, Const. II, Eph. VIII, Ant. XXII) ; 
or beyond his own Province, unless on the written invitation 
of the Bishops of the Province in which the ordination is 
made (Ant. XIII); a Chorepiscopus is forbidden to ordain 
Priests beyond his own District (Anc. XIII) ; he is forbidden 
to ordain Priests or Deacons (Ant. X). 

A Bishop is to be ordained by two or three Bishops (Ap. 
Can. I); he is to be ordained by at least three Bishops (Nic. 
IV); and with the consent of a majority of the Bishops of 
the Province, and especially of the Metropolitan (Nic. IV, 
«VI, Ant. XIX); he is to be ordained. by the Provincial Sy- 
nod (Ant. XXIII); he is to be ordained to his See within 
three months of its becoming vacant (Chal. XXV). 

A Chorepiscopus is to be ordained by a Bishop (Ant. X). 

A Priest, or Deacon, is to be ordained by a Bishop (Ap. 
Can. II); he is to be ordained by the Bishop of the Parish 
(Ant. TX). 

The Minor Clergy are to be ordained by a Bishop (Ap. 
Can. IT); but Readers, Sub-deacons, and Exorcists, may be 
ordained by a Chorepiscopus (Ant. X). 

The ordination of those who have been steadfast through- 
out the persecutions, though forced to seem otherwise, is 
permitted (Anc. III). 

Bishops may consent in writing, to the ordination of a 
Bishop, if personal attendance is difficult (Nic. IV, Ant. 
XIX). 


DIGEST. 355 


ORDINATION— Continued. 

Imposition of hands is necessary to the validity of ordina- 
tion (Nic. XTX). 

Ordinations by heretics are void (Ap. Can LXVIII); or- 
dinations by Paulianists are void (Nic. XIX); ordinations 
by Maximus the Cynic are declared to be void (Const. IV); 
ordinations by the Cathari are valid (Nic. VIII). 

For the disqualifications for ordination, see Disqualifi- 
cations. 


ORPHANS.—Clergymen acting under their Bishop’s directions may 
undertake the guardianship of orphans (Chal. III). 


OUTLYING PARISH.—Vid. Parish. 
PACIFICAL LETTERS.—Vid. Letters. 


PARENTS.—Parents, who forsake or neglect their children, are 
anathematized (Gang. XV); also children, who forsake their 


parents (Gang. XVI). 


PARISH.—A Bishop is forbidden to leave his own Parish, except 
under special circumstances, and by special request (Ap. 
Can. XIV); he is forbidden to do so without any exception 
(Nic. XV, Chal. V, X, XX, Ant. XX). 

A Bishop is to have charge of his own Parish (Ant. IX); 
but he is not to perform official acts beyond it (Ap. Can. 
XXXIV, XXXV, Ant. IX, XXII), unless authorized by the 
proper Bishop (Ant. XXII); he is to retain his jurisdiction 
over outlying and rural Parishes; but such jurisdiction must 
have existed for thirty years, to give a good title (Chal. 
XVII); he has a veto on the establishment of a Monastery or 
Oratory within his Parish (Chal. IV); he is to have control 
over the Monks within his Parish (Chal. IV); also over tke 
Clergy of Poorhouses, Monasteries, and Martyries (Chal. 
VIII); he is to ordain Priests and Deacons within his own 
Parish (Ant. IX); he may authorize another Bishop to act 
within his Parish (Ant. XXII). 

* A Bishop who refuses to proceed to his Parish, is to be 
suspended (Ap. Can. XXXVI, Ant. XVII), and judged by 
the Synod (Ant. XVII); a Parish rejecting its Bishop, is to 
be punished by the suspension of its Clergy (Ap. Can. 
XXXVI) ; it is to be judged by the Synod (Ant. XVIII). 

A Priest, Deacon, or Minor Clergyman, is forbidden to 
leave his own Parish without his Bishop’s consent (Ap. Can. 
XV, Ant. III); he is forbidden to do so without any excep- 
tion (Nic. XV, Chal. V, X, XX); and if he do so, he must 
return, or be suspended (Nic. XVI). 


356 DIGEST... 


PARISH— Continued. 


A Steward is to be appointed in each Parish from among 
its Clergy (Chal. XX VI). 

Eulogiz are forvidden to be sent from one Parish to an- 
other at Easter (Laod. XVI). 

Vid. also See. 

PASCASINUS.—A Bishop named Pascasinus was present at Chalce- 

don, as one of the legates from Rome (Chal., Introduction to 
Can. X XIX, also Can. XXX). 


PATRIARCH.—See Hzarch. 
PATRIARCHAL SYNOD.—Vid. Synod. 


PAULIANISTS.—Paulianists seeking reconciliation to the Catholic 
Church must be rebaptized (Nic. XIX); their Clergy, after 
Baptism, may, if worthy, be ordained, and, if unworthy, they 
are to be deposed (Nic. XIX). 

PEACE, KISS OF.—The Kiss of Peace is to follow the prayers for 
full Communicants in Divine Service (Laod. XIX), 


PENALTIES, ECCLESIASTICAL.—Vid. Suspension, Deposition, De- 
gradation, Expulsion, Excommunication, Anathema. 

PENANCE, DEGREES OF.—Penitents are received first as Hearers, 
then as Prostrators, and finally as Co-standers. These are 
the ordinary degrees of penance (Nic. XI, XII, XIV, Anc. 
IV, VI, IX); the term of penance as Hearers is, however, 
sometimes omitted (Anc. V, VII, VIII, XVI, XXII, XXTYV); 
and there is, besides these, a still lower degree of penance, 
viz., that of the Hiemantes (Anc. XVII). 

PENANCE.—The penance of offenders is to be proportionate to the 
nature of their offences (Anc. XVI, Laod. II); the penance 
of the lapsed varies from two to thirteen years, according to 
circumstances (Nic. XI, XII, XIV, Anc. IV—IX); an adul- 
teress or an adulterer must fulfil seven years of penance (Anc. 
XX); women who use or prepare drugs for abortion are 
to fulfil ten years of penance (Anc. XXI); wilful murderers 
are to remain under penance till the end of life (Anc. XXII) ; 
involuntary homicides are to fulfil five years of penance (Anc. 
XXIII); diviners, sorcerers, and astrologers, are also to fulfil 
five years (Anc. XXIV); a woman who marries two brothers 
is to remain under penance till the hour of death (Neo-Cexs. 
II); the penance of those who contract many marriages is 
mentioned as being well known (Neo-Ces. III); a digamist 
is to fulfil a short term of prayer and fasting (Laod. I); he 
is declared to be worthy of penance (Neo-Czes. VII) ; a Priest 
who commits adultery is to be cast out and brought to pen- 


DIGEST. 357 


PENANCE— Continued. 


ance (Neo-Ces. I); a certain case of seduction is mentioned 
as having entailed ten years of penance in the parties before 
they were received as Co-standers (Anc. XXYV). 

Penance is not to be readily allowed to the survivor of an 
unlawful marriage, when the other party dies out of com- 
munion (Neo-Cees. I). 

A person who is excommunicated in one City, and not yet 
admitted to penance, is not to be received in another City 
(Ap. Can. XII). 

Prayers, for those who are under penance, are to follow 
the prayers for Catechumens, in Divine Service; and persons 
under penance are to leave the Church before the prayers 
for the faithful (Laod. XIX). 


PENITENCE.—True penitence is a cause for remission of penance 
(Nic. XII, Anc. II); it is also a necessary condition for ad- 
mission to penance (Laod. IJ). 


PENITENTS.—Bishops and Priests are directed to receive penitents 
(Ap. Can. LID); but not without earnest entreaty (Ant. I); 
a Clergyman who repents of having denied his office, is 
to be received as a layman (Ap. Can. LXII); persons who 
are excommunicated for attending the Martyries of heretics, 
are to be readmitted if penitent (Laod. IX). 


PENTAPOLIS.—The Bishop of Alexandria is to have jurisdiction in 
Pentapolis (Nic. VI). 

PENTECOST.—Provincial Synods are to be held in the fourth week 
of Pentecost (Ap. Can. XXXVII, Ant. XX). 

Kneeling at Prayer, during Pentecost, is forbidden (Nic. 

XX). 

PERJURY.—A Clergyman who commits perjury is to be deposed 
(Ap. Can. XXV). 

PERMISSION.—Vid. Consent. 


PETITION.—A Clergyman cannot present a petition to the Emperor, 
without the consent of the Metropolitan and Provincial 
Bishops (Ant. XI), 

PHOTINIANS.—The heresy of the Photinians is anathematized 
(Const. I). 

Photinians are admitted to the Catholic Church by Chrism, 
after anathematizing all heresies, and especially their own, 
and after having learned the Symbols of the Faith (Laod. 
VID). 

PHRYGIANS.—Phrygians, seeking reconciliation to the Catholic 
Church, are to be received as heathen (Const. VID ; both 


358 DIGEST. 


PHRYGIA NS— Continued. 


the Clerzy and laity of Phrygians are to be instructed and 
baptized before admission to communion (Laod. VIII). 

PHYLACTERIES.—Clergymen are forbidden to make or wear phy- 
lacteries (Laod. XXXVI). 


PLAINNESS.—Plainness in dress is commended (Gang. XX1). 

PLAYS.—Clergymen are forbidden to attend plays at weddings and 
banquets (Laod. LIV). 

PLOTTING.—Plotting against the Bishop or Clergy is punishable, 
in Clergymen by deposition, and in Monks by excommuni- 
cation (Chal. XVIII). 

PNEUMATOMACHI.—The heresy of the Pneumatomachi is anathe- 
matized (Const. I). 


POLITICAL DISTRICTS.—Ecclesiastical Districts, in a new or re- 
built City, are to coincide with the political divisions (Chal. 
XVII). 

PONTUS.—The jurisdiction of the Bishop of Pontus is confined to 
his own Diocese (Const. II:; the Metropolitans of Pontus 
are to be elected according to custom, and to be ordained 
by the Patriarch of Constantinople; and they are to ordain 
their own Bishops (Chal. XXVIII). 

POOR.—The poor are to be relieved by the Bishop, from the funds 
of the Church (Ap. Can. XXXVIII, XLI, Ant. XXV); poor 
Clergymen are to be supplied with necessaries (Ap. Can. 
LIX). 

The poor, when on a journey, are, after examination, to 
receive Letters Pacifical, not Letters Commendatory (Chal. 
XI). 
The tradition of the Church inculcates charity to the poor — 
(Gang. XXI). 
‘ORHOUSES.—The Clergy of Poorhouses are to be subject to the 
Bishop of the Parish (Chal. VIII). 


POSSESSION.—A man who is possessed of a devil, can neither be 
ordained, nor received to communion, until he is dispos- 
sessed (Ap. Can. LX XIX). 
Uninterrupted possession for thirty years, by a Bishop, of 
jurisdiction over outlying or rural Parishes, gives a good 
title (Chal. XVII). 
POSTURE.—The posture during Prayer is to be standing (Nic. XX). 
PRAYER.—Conimunicants are forbidden to join in Prayer with the 
excommunicated (Ap. Can. X); Ciergymen are forbidden to 
join in Prayer with a deposed Clergyman (Ap. Can. XI); 
Bishops, Priests, and Deacons are forbidden to join in Prayer 


DIGEST. 359 


PRAYER— Continued. 


with heretics (Ap. Can. XLV, LXIV, Laod. IX, XXXII]; 
the Minor Clergy and laity are under the same restriction 
(Ap. Can. LXIV, Laod. IX, XXXII); Prayer with Jews is 
forbidden to Clergy and laity (Ap. Can. LXIV); also Prayer 
with schismatics (Ant. 1, Laod. XX XIII). 

A Sub-deacon is forbidden to leave the doors to join in 
Prayer (Laod. XLIII). 

Communicants must remain in Church for Prayer, as well 
as for the reading of Scripture (Ap. Can. IX, Ant. II). 

Prayer is enjoined on Monks (Chal. IV). 

Prayers on Sunday, and during Pentecost, are to be offered 
standing (Nic. XX); the same Office of Prayers is to be used 
both at Nones and at Vespers (Laod. XVIII); in Divine Ser- 
vice the Prayer for the Catechumens is to follow the Bishop’s 
sermon; and after this Prayer, is to come the Prayer for 
those who are under penance; which is to be followed by 
three Prayers for the Faithful, the first offered in silence, and 
the second and third with response (Laod. XIX). 

Digamists may be admitted to communion after a short 
period of prayer and fasting (Laod. I); those who commit 
many sins, may be ad .vitted to penance, if they give them- 
selves to prayer with fasting and penitence (Laod. II). 

Communion in Prayers only is the last degree of penance 
(Nic. XI, XII, Anc. XVI, XXIV). 


PREACHING.— Preaching is forbidden to lapsed Priests, even after 
they have been restored (Anc. I). 


PRECEDENCE.—The Bishop of Jerusalem is to have precedence 
next to the Metropolitan (Nic. VII). 
A Metropolitan is to have precedence within his own Pro- 
vince (Ant. IX). 
For the precedence of the Bishops of Rome and Constan- 
tinople, see Rome, Constantinople. 


PREGNANT WOMAN. —A pregnant woman may be baptized when- 
ever she will (Neo-Cxs. VI). 


PREROGATIVES.—The prerogatives of all Churches are to be re- 
tained, according to the ancient customs (Nic. VI, Const. I, 
Eph. VUI, Chal. XII, XVII). 


PRESBYTERATE, DISQUALIFICATIONS FOR THE.—Vid. Dis- 
qualifications. 


PRESBYTERESSES.— Presbyteresses are forbidden to be appointed 
(Laod. XI). 


360 DIGEST. 


PRESIDENTS.—Female Presidents are forbidden to be appointed 
(Laod. XI). 


PRESIDING BISHOP.—The Presiding Bishop of a country is to be 
consulted by the Bishops under him, before they do anything 
of importance, and he is not to act without their consent 
(Ap. Can. XXXIV). 

Vid. also Metropolitan. 


PRETENDED ASCETICISM.—Vid. Asceticism. 


PRIEST.—I. DisQUALIFICATIONS FOR THE OFFICE OF A PRIEST.— 


A person to be ordained Priest, must not, after Baptism, 
have been twice married, nor have had a concubine (Ap. Can. 
XVII); he must not have married a widow, a divorced wo- 
man, a harlot, a slave, or an actress (Ap. Can. XVIII); he 
must not have married two sisters, nor a niece (Ap. Can. 
XIX). 

He must not have committed adultery, fornication, or 
any other forbidden act (Ap. Can. LXI); one whose wife 
has committed adultery cannot be ordained (Neo-Ces. 
VID). 

He must not have castrated himself (Ap. Can. XXII, Nic. 
I); but if castrated by force, or for surgical purposes, he 
may be ordained; and if so castrated after ordination, he 
may remain among the Clergy (Nice. I). 

He must not be possessed of a devil; but if dispossessed, 
and worthy, he may be ordained (Ap. Can. LX XTX). 

A neophyte cannot be made a Priest without a time of 
probation (Nic. II, Laod. III); but former profession of 
heathenism is not in itself a disqualification (Anc. XII). 

A slave, unless manumitted by his master, cannot be or- 
dained (Ap. Can. LX XXII). 

One who has lapsed cannot be ordained (Nic. X); and if 
he lapse after ordination, and is subsequently restored, he 
cannot officiate (Anc. I); but those who have been stead- 
fast throughout the persecutions, though forced to seem 
otherwise, may be ordained (Anc. III). 

A Priest is not to be ordained without examination, nor 
after confession of crimes (Nic. IX); and if ordained after 
confession of bodily sin, he cannot make the Oblation (Neo- 
Cees. IX). 

One who has received Clinic Baptism, cannot be made a 
Priest, unless on account of special qualifications, or because 
of lack of men (Neo. Cees. XII). 

A Priest is not to be ordained under thirty years of age 
(Neo. Cees. XI); nor without a charge (Chal. VI). 


DIGEST. 361 


PRIEST—II. Or tHE ELECTION oF A PRIEST.— 
A Priest is not to be elected by the multitude (Laod. 
XII). 


—II[. Or THE ORDINATION OF A PRIEST.— 


A Priest isto be ordained by a Bishop (Ap. Can. II); he 
is to be ordained by the Bishop of the Parish (Ant. IX); he 
is not to be ordained by a Bishop beyond his jurisdiction 
(Ant. XX); nor by a Chorepiscopus, beyond his own Par- 
ish, without the Bishop’s permission (Anc. XIII); he is not 
to be ordained by a Chorepiscopus without the Bishop 
(Ant. X). 

He is not to be ordained in another Church, after leaving 
his own (Nic. XVI). 


—IV. Or THE Duries or A PrRIEstT.— 


Offerings not made at the Altar, are to be taken to the 
house of the Bishop and Priest, and to be shared by them 
with the other Clergy (Ap. Can. IV); a Priest is to join with 
his Bishop in the administration of Church funds (Ant. 
XXV). 

He is to act as the Bishop’s Almoner (Ap. Can. XLI), and 
to supply necessaries to Clergymen in need (Ap. Can. LIX). 

He is to baptize persons who have been polluted by the 
impious (Ap. Can. XLVII); to baptize according to the 
catholic formula (Ap. Can. XLIX); and by trine-immersion 
(Ap. Can. L); he is to instruct and baptize reconciled Phry- 
gians (Laod. VIII). 

He is to receive penitents (Ap. Can. LII). 

He is to administer the Eucharist to Deacons (Nic. XVIII) ; 
and when it is celebrated, he must partake himself, or give 
sufficient reasons for refusing (Ap. Can. VIII). 

He is to fast during Lent, and on Wednesdays and Fri- 
days, unless prevented by bodily weakness (Ap. Can. LXTX). 

He is to give the Kiss of Peace to the Bishop, at the close 
of Divine Service, before the laity do so (Laod. XIX). 

The Priests of Poorhouses, Monasteries, and Martyries, are 
to remain subject to their Bishop (Chal. VIII). 

—V. OF THE PRIVILEGES OF A PRIEST.— 


_ A Priest is to receive his share of Offerings not made at 
the Altar (Ap. Can. IV); wien in need, he is to be supplied 
with necessaries (Ap. Can. LIX). 

A Priest who is deposed by Nestorius or his followers, is 
to be restored (Eph. II). 

A Priest may communicate at the Altar (Laod. XIX), 

Clergymen are forbidden to insult a Priest (Ap. Can. LVI). 


262 DIGEST. 


PRIEST.—YV. Or THE PRIVILEGES OF A Priest.— Continued. 


A Priest is superior to a Deacon; and a Deacon may not 
sit amongst the Priests (Nic. XVIII); nor may he sit in the 
presence of a Priest, without permission (Laod. XX). 

Ecclesiastical acts cannot be performed by private persons, 
against the will of the Bishop and Priest (Gang. VI). 

A Priest has a right of appeal to a Provincial Synod, 
against a sentence of his Bishop (Nic. V, Ant. VI, XI, XX). 

A Priest who has a complaint against another Clergyman, 
may lay it before his Bishop; and if he have a complaint 
against a Bishop, he may lay it before the Provincial Synod 
(Chal. IX); if he have a difference with a Metropolitan, he 
may bring it before the Exarch of the Diocese, or the Throne 
of Constantinople (Chal. IX, XVII). 

A Priest owes no obedience to a Bishop who is convicted 
of anything contrary to religion or morals (Ap. Can. XXXI). 

A Priest is to be informed by his Bishop which is and 
which is not Church Property (Ant. XXIV). 

A married Priest may offer the Oblation (Gang. TV). 

Country Priests are forbidden to officiate in a City Church, 
in the presence of a City Priest (Neo-Ces. XIII). 

A Priest who has been steadfast throughout the persecu- 
tions, though forced to seem otherwise, is entitled to all his 
former privileges (Anc. III). 


—VI. Tunes ForBIDDEN TO A PRIEST.— 


A Priest is forbidden to divorce his wife under pretext of 
religion (Ap. Can. V); or to marry after ordination (Ap. 
Can. XXVI, Neo-Ces. I); or to abstain from marriage, ex- 
cept for discipline (Ap. Can. LI); or to have any woman 
dwelling with him, except such relations, or other persons, 
as are beyond suspicion (Nic. III); or to wash in a bath 
with women (Laod. XXX). 

He is forbidden to engage in worldly business (Ap. Can. 
VI, LXXXI); unless called by the law to the guardianship 
of minors (Chal. III); he is forbidden to meddle with any 
other than ecclesiastical business, and with that only by 
direction of his Bishop (Chal. III); he is forbidden to serve 
in the army (Ap. Can. LXXXIII); or to accept military or 
civil office (Chal. VID). 

He is forbidden to become security (Ap. Can. XX); or to 
exact usury (Ap. Can. XLIV, Nic. XVII, Laod. IV). 

He is forbidden to read false and heretical books in Church, 
as Scripture (Ap. Can. LX); or to compose, or use, any 
other than the Nicene Creed (Eph. VII, Chal. Encyc.) ; or 


DIGEST. 363 


PRIEST.—VI. Turxcs Forprmpkn To A Priest.— Continued. 


to join in prayer with heretics (Ap. Can. XLY, Laod. 
XXXII); or to employ them as Clergymen (Ap. Can. 
XLY); or to admit the Baptism or Sacrifice of heretics (Ap. 
Can. XLVI); or to receive the Eulogie of heretics (Laod. 
XXXII); or to attend the Cemeteries or the Martyries of her- 
etics (Laod. IX); or to marry his children to heretics (Laod. 
X, XXXI); or to observe, or receive gifts from, festivals of 
heretics (Laod. XXXVI); or to enter a synagogue of Jews 
or heretics, for prayer (Ap. Can. LXIV); or to celebrate 
Easter before the Vernal Equinox, as the Jews do (Ap. Can. 
VII, Nic. Encye., Ant. I); or to observe, or receive gifts 
from, Jewish fasts or festivals (Ap. Can. LXX, Laod. 
XXXVI); or to receive unleavened bread from the Jews 
(Ap. Can. LXX, Laod. XXXVIII); or to feast with the 
heathen (Laod, XXXIX); or to join in prayer with schis- 
matics (Ant. II, Laod. XX XIII); or to adhere to the main- 
tainers of conventicles (Ap. Can. XXXI). 

He is forbidden to submit to the jurisdiction of Nestorius 
or his partisans (Eph. IIJ). 

He is forbidden to gather a separate congregation, and 
raise another Altar (Ap. Can. XXXI, Ant. V). 

He is forbidden to communicate with the excommunicated 
(Ap. Can. X, Ant. II); or with a Clergyman who is deposed 
for celebrating Easter before the Vernal Equinox (Ant. I); 
or with a Bishop who has obtained his Church through sec- 
ular rulers (Ap. Can. XXX); or with a Clergyman who, 
after deposition, meddles with his former ministry (Ant. 
IV); or to join in prayer with a deposed Clergyman (Ap. 
Can. XI). 

He is forbidden to remove from his own Parish (Nic. XV, 
Chal. V, XX), without his Bishop’s consent (Ap. Can. XV, 
Ant. III), or unless he is driven by necessity from his own 
country (Chal. XX); and if he do so, he cannot act officially 
(Ap. Can. XV, Nic. XV, XVI, Ant. III), nor be received 
by another Church (Nic. XVI); he is forbidden to be en- 
rolled in two Churches (Chal. X); and if lawfully trans- 
ferred to another Church, he is forbidden to meddle with the 
affairs of his former ministry (Chal. X). 

He is forbidden to act without the consent of his Bishop 
(Ap. Can. XXXIX); he is forbidden to act without the 
consent of the Bishop of the City (Laod. LVII); or to ad- 
dress the Emperor without the consent of the Metropolitan 
and Provincial Bishops (Ant. XI); or to travel without his 
Bishop’s consent (Laod. XLI); or without Letters Canonical 


364 DIGEST. 


PRIEST.—VI. Tuines ForBIDDEN TO A PrRIEST.— Continued. 


(Laod. XLIX); or to officiate in another City, without Let- 
ters Commendatory from his Bishop (Chal. XIII). 

He is forbidden to carry off wax or oil from the Church 
(Ap. Can. LX XII) ; or to appropriate consecrated vessels to 
private purposes (Ap. Can. LXXTII). 

He is forbidden to seize his Bishop’s property on his death 
(Chal. XXII). ' 

He is forbidden to offer anything at the Altar, except new 
ears of grain and clusters of grapes (Ap. Can. II). 

He is forbidden to receive the Eucharist from a Deacon 
(Nic. XVIII); he is forbidden to make the Oblation in pri- 
vate houses (Laod. LVIII); country Priests are forbidden to 
make the Oblation in a City Church, in the presence of the 
Bishop and City Priests (Neo-Ces,. XIII). 

He is forbidden to rebaptize one who has true Baptism, or 
to refuse to baptize one who has been polluted by the im- 
pious (Ap. Can. XLVII). 

He is forbidden to receive a second ordination, unless the 
first was void (Ap. Can. LX VIII). 

He is forbidden to commit simony (Ap. Can. X XTX, Chal. 
II) ; or to negotiate simoniacal contracts (Chal. I). 

He is forbidden to abstain from flesh or wine, except for 
discipline (Ap. Can. LI); especially on festival days (Ap. 
Can. LIII); but after tasting flesh once, he may abstain, if he 
wishes to doso (Anc. XIV); he is forbidden to eat flesh with 
the blood, or the flesh of animals which have been slain by 
beasts, or have died a natural death (Ap. Can. LXIII); or 
to fast on Sunday, or on any Sabbath except Easter Even 
(Ap. Can. LXVI); or to join in forming drinking clubs 
(Laod. LV); or to eat in a tavern, except on a journey (Ap. 
Can. LIV); or to enter a tavern (Laod. XXIV). 

He is forbidden to be a guest at the marriage of a diga- 
mist (Neo-Ces. VII). 

If invited to a Lovefeast, he is forbidden to take away his 
portion (Laod. XXVII); he is forbidden to attend plays at 
weddings and banquets (Laod. LIV). , 

He is forbidden to castrate himself (Ap. Can, XXIII, 
Nic. I). 

He is forbidden to strike backsliders or unbelievers (Ap. 
Can. XXVII). : 

If deposed, he is forbidden to touch his former ministry 
(Ap. Can. XXVIII, Ant. IV). 

He is forbidden to insult his Bishop (Ap. Can. LY); or to 
insult a Priest or Deacon (Ap. Can, LVI\; or the Emperor, 


DIGEST. 365 


PRIEST.—VI. Turnas ForBIDDEN TO A PriEst.— Continued. 


or a Magistrate (Ap. Can. LXXXIV), or to mock the in- 
firm (Ap. Can, LVI). 

He is forbidden to neglect his duties (Ap. Can. LVIII). 

He is forbidden to deny his Clergy (Ap. Can. LXIJ). 

He is forbidden to practice magic, enchantment, or math- 
ematics, or to make or wear phylacteries (Laod. XXXVI). 

He is forbidden to enter the Bema before his Bishop 
(Laod. LVI). 

If he have a complaint against another Clergyman, he is 
forbidden to forsake his Bishop and run to secular courts 
(Chal. IX). 

A country Priest is forbidden to send Letters Canonical, 
except to neighboring Bishops (Ant. VID). 

—VII. Or THE TRIAL OF A PRIEST.— 

A Priest cannot be convicted of any bodily sin on the evi- 
dence of a single witness (Nic. IT); nor can he be convicted 
of any offence on the evidence of those who are themselves 
under accusation (Const. VI); accusers of a Priest are to be 
examined as to character (Chal. X XT). 

A Priest who appeals to the Emperor, instead of to a Sy- 
nod, against a sentence of deposition, cannot be restored, 
nor can his cause be reheard by a Synod (Ant. XII). 

A Priest who misappropriates Church Property, is to be 
judged by the Synod (Ant. XXYV). 


—VIII. PENALTIES TO BE INFLICTED ON A PRIEST.— 

Vid. Suspension of a Priest, Deposition of a Priest, Hxcom- 
munication, and Anathema. 

—IX. GENERAL REGULATIONS AS TO A PRIEST.— 

A Priest who is suspended or excommunicated by his 
Bishop, cannot be restored by any other Bishop (Ap. Can. 
XXXII, Nic. V), unless the Bishop who suspended him 
should die (Ap. Can. XXXII); nor can he be received by 
others, unless restored by his Bishop, or unless the sentence 
is reversed by a Synod (Ant. VI); nor, if suspended or ex- 
communicated in one City, can he be received in another, 
without Letters Commendatory (Ap. Can. XII); nor, if sus- 
pended or deposed for leaving his own Parish, can he be re- 
ceived as a Clergyman (Ap. Can. XVI, Ant. III). 

A Priest is not to be received from abroad without Com- 
mendatory Letters, nor, even if he bring them, without ex- 
amination (Ap. Can. XX XIII). 

A heretic cannot be employed as a Priest in the Catholic 
Church (Ap. Can. XLY). 


366 DIGEST. 


PRIEST.—IX. GreneRAL REGULATIONS AS TO A PRrEst.— Continued, 


The restoration by Nestorius or his followers, of a deposed 
Priest, is declared void (Eph. V). 

An excommunicated Priest cannot bring accusations 
against a Bishop (Const. VI); a Priest bringing charges 
against a Clergyman, is to be examined as to character 
(Chal. X XT). 

A lapsed Priest, if restored, is entitled to his former 
honours, but he cannot officiate (Anc. I), nor, if ordained 
after the commission of bodily sin, can he make the Oblation 
(Neo-Ces. IX). 

A Priest going to Constantinople and causing disturbances 
there, is to be expelled from the City (Chal. XXIII). 

A Priest who is deposed for celebrating Easter before the 
Vernal Equinox, is to be deprived of the external honour 
due to the Priesthood (Ant. I). 

A Priest who abstains from flesh, must taste it at least 
once (Anc. XIV). 

If the wife of a Priest commit adultery, be must divorce 
her, or desist from his ministry (Neo-Ces. VIII). 

A Priest who is guilty of maintaining conventicles, is to 
be admonished three times by his Bishop before punishment 
(Ap. Can. XXXT, Ant. V). 

A Bishop is forbidden to be reduced to the rank of a 
Priest (Chal. X XIX). 

Bishops are described as of the Priesthood (Const. VI, 
Eph. I, Chal. XXVI). 

A Priest of the Cathari, if reconciled to the Catholic 
Church, retains his orders, and his rank amongst other re- 
conciled Clergymen (Nic. VIII); a Bishop of the Cathari, if 
reconciled, is to rank as a Priest whilst within the jurisdic- 
tion of a Catholic Bishop, and is entitled to employment as 
a Chorepiscopus or Priest (Nic. VIII). 

A Priest of the Paulianists, reconciled to the Catholic 
Church, is, if worthy, to be ordained, and if unworthy, to be 
deposed (Nic. XTX). 

A Priest ordained by Maximus the Cynic, is declared not 
to be a Clergyman (Const. IV). 

A Priest of the Phrygians, seeking reconciliation to the 
Catholic Church, is to be instructed and baptized before ad- 
mission (Laod. VIII). 


PRIESTHOOD.—Bishops are included in the Priesthood (Const. VI, 
Eph. II, Chal. XXVI, Laod. XIX); the expression “the 
Priesthood of the Episcopate” is used in Chal. XXIX. 


DIGEST. 367 


PRIVATE JUDGMENT.—Private judgment is forbidden to be main- 
tained against the decision of the Church, as to the time of 
celebrating Easter (Ant. I). 


—PSALMS.—Private Psalms are forbidden to be read in 
Church (Laod. LIX). 


—HOUSE.—Vid. House. 


PROBATION.—A Bishop is not to be appointed until after long pro- 
bation, both of faith and life (Laod. XII). 


PROCLAMATIONS.—Lapsed Deacons, who have been restored, are 
forbidden to make proclamations (Anc. II). 


PROPERTY.—The property of a Bishop is to be kept distinct from 
that of the Chnrch (Ap. Can, XL, Ant. XXIV); at his death, 
it is not to be seized by Clergymen, for the Church (Chal. 
XXII). 


—ECCLESIASTICAL.— 


Bishops are to have charge of ecclesiastical property (Ap. 
Can. XXXVIII, Ant. XXIV) ; they are forbidden to alienate 
it, or to bestow it upon their own relatives (Ap. Can. 
XXXVIUI); they are to keep it distinct from their private 
property (Ap. Can. XL, Ant. XXIV). 

Ecclesiastical property, which has been sold by Priests 
during the vacancy of a See, is to be reclaimed by the 
Bishop (Anc. XV). 

The property of a Church having a Bishop, is to be man- 
aged by a Steward (Chal. X XVI). 

The property of Monasteries is to be secured to them 
(Chal. XXTY). 


PROSELYTE.—Vid. Neophyte. . 
PROSTRATORS.—Vid. Degrees of Penance. 


PROVINCE.—No Bishop may act officially beyond his own Province, 
without the written invitation of the Metropolitan and Pro- 
vincials of the Province in which he acts (Ant. XIII); but 
the Bishops of one Province may take part in the trial of a 
Bishop of another Province, if the Com-provincials of the 
accused Bishop cannot agree (Ant. XTY). 

A Bishop is forbidden to obtain from the secular power 
the division of a Province, and the erection of a new Me- 
tropolis (Chal. XII). 

For regulations as to the Bishops of particular Pro- 
vinces, see Alexandria, Antioch, Asia, Constantinople, Cyprus, 
Egypt, the East, Jerusalem, Libya, Pentapolis, Pontus, Rome, 
Thrace. 


368 DIGEST. 


PROVINCIAL CHURCHES.—The rights of Provincial Churches are 
to be maintained according to ancient custom (Nic. VI, 
Eph. VIII). 
—SYNODS.—Vid. Synods. 
—BISHOPS.—Vid. Bishops. 
PSALMS.—The Psalms are not to be read consecutively, but with a 
Lesson after each (Laod. XVII). 
Private Psalms are forbidden to be read in Church (Laod. 
LIX). 
PUBLIC BUSINESS.—Bishops and Priests are forbidden to engage 
in public business (Ap. Can. LX XXI). 


QUARTODECIMANS.-—Quartodecimans are admitted to the Catholic 
Church by Chrism, after renouncing all heresies, and espe- 
cially their own (Const. VII, Laod. VII); and after learn- 
ing the Symbols of the Faith (Laod. VII). 


RAPE.—One who has committed rape on a virgin who is not be- 
trothed, must marry her (Ap. Can. LXVII); but if she be 
betrothed, he must restore her to the man to whom she is 
betrothed (Anc. X1). 

Rape is punishable, in Clergymen, by deposition, and in 
laymen, by anathema (Chal. XX VII). 

RATIFICATION.-—Ratification by the Metropolitan is necessary to 

the validity of the election of a Bishop (Nic. IV, VI). 


RAVISHER.—A Clergyman, who ravishes a woman, under pretence 
of marriage, is punishable by deposition; and a layman, by 
anathema (Chal. XX VII). 

Vid. also Rape. 


READER.—A Reader may be ordained by a Chorepiscopus (Ant. X). 
He is to fast during Lent, and on Wednesdays and Fri- 
days, unless prevented by bodily weakness (Ap. Can. LXTX). 

He may marry after ordination (Ap. Can. XXVI); in cer- 
tain Provinces (Chal. XTV). 

He is forbidden to intermarry with, or to give his chil- 
dren in marriage to, a heretic (Chal. XIV); if given to dice 
or drunkenness, he is to be suspended (Ap. Can, XLIIT); he 
is forbidden to enter a tavern (Laod. XXIV); he is forbid. 
den to officiate in another City, without Letters Commenda- 
tory (Chal. XIII); heis forbidden to read wearing the 
Orarium (Laod. XXIII). 

READING.—The reading of heretical and spurious books, publicly, 
in Church, as Scripture, is forbidden (Ap. Can. LX); the 


reading of uncanonical books in Church, is forbidden (Laod. 
LIX). 


DIGEST. 369 


REBAPTISM.—A Bishop or Priest is forbidden to rebaptize one who 

has true Baptism (Ap. Can. XLVII). 
Paulianists, who are reconciled to the Catholic Church, 

must be rebaptized (Nic. XIX); also Phrygians (Laod. 
VII). 

REBELLION.—Rebellion against their Bishops, is punishable, in 
Clergymen, by deposition, and in laymen or Monks, by ex- 
communication (Chal. VIII). 


RECEPTION.—The reception of a suspended or excommunicated 
person, who is not furnished with Letters Commendatory, is 
forbidden (Ap. Can. XII); the reception by a Bishop, of 
suspended Priests, in their clerical capacity, is forbidden 
(Ap. Can. XVI); the reception by a Bishop, of excommuni- 
cated persons, is forbidden (Ant. IV); the reception of a 
stranger, without Letters Commendatory, is forbidden (Ap. 
Can. XXXIII); the reception of a stranger, without Letters 
Pacifical, is forbidden (Ant. VII); the reception of candi- 
dates for Baptism, after the second week in Lent, is forbid- 
den (Laod. XLY). 


RECEIVER.—The receiver of a person who is under ecclesiastical 
censure, and who is not furnished with Letters Commenda- 
tory, is to be suspended (Ap. Can. XII). 

The unlawful receiver of the Offerings of the Church, is to 
be anathematized (Gang. VIII). 

RECLAMATION. —The reclamation by a Bishop, of Church Pro- 
perty, sold by Priests, during the vacancy of the See, is or- 
dered (Anc. XY). 

RECONCILIATION OF HERETICS.—Vid. Heretics. 


REFEREE.—A referee, in disputes between Clergymen, may be ap- 
pointed by the parties, subject to the Bishop’s approval 
(Chal. IX). 


REFORMATION OF THE CHURCH.—The reformation of the 
Church is one of the objects of Synods (Laod. XL). 


REFUGE, HOUSES OF.—A Clergyman, who is lawfully trans- 
ferred from his own Parish to another, is forbidden to 
meddle with the Houses of Refuge in his former ministry 
(Chal. X). 

REFUGEES.—Clergymen who haye been driven by necessity from 
their own country, are allowed to officiate in the country of 
their adoption (Chal. XX). 

RELATIONS.—A Bishop is forbidden to bestow Church Property 


upon his own relations; if they are poor, he is to relieve 
them like the rest of the poor (Ap. Can, XXXVIII); he is 


370 DIGEST. 


RELATIONS— Continued. 


forbidden to ordain them to the Episcopate from personal 

motives (Ap. Can. LXXVI); or to entrust them with the 

management of Church Funds (Ant. XXV); he is to provide 

for them out of his private property (Ap. Can. XL, Ant. 

XXIV). 

RELIGION.—Mutual examination by the Bishops, concerning the 
doctrines of Religion, is one of the objects of Synods (Ap. 
Can. XXXVII). 


REMOVAL.—Removal of a Bishop from his own Parish, is forbid- 
den, except under special circumstances, and by special re- 
quest (Ap. Can. XIV); it is forbidden without any excep- 
tion (Nic. XV, Chal. V, Ant. XXT). 

Removal of a Priest or Deacon from his own Parish, with- 
out his Bishop’s consent, is forbidden (Ap. Can. XV, Ant. IID); 
it is forbidden without any exception (Nic. XV, Chal. V, X, 
XX); and if they leave their own Church, they cannot be re- 
ceived by another (Nic. XVI). 

Removal of a Minor Clergyman from his own Parish, with- 
out his Bishop’s consent, is forbidden (Ap. Can. XV); it 
is forbidden without any exception (Chal. V, X, XX); and 
after removal, they cannot be received by another Church 
(Nic. XVI). 

Removal of a Monk from his Monastery, is forbidden 
(Chal. IV). 

RENUNCIATION.—Renunciation of all heresies, and especially their 
own, is required from heretics, before their admission to the 
Catholic Church (Nic. VIII, Const. VII, Laod. VII). 

REORDINATION.—Reordination is forbidden, unless the first ordi- 
nation was void (Ap. Can. LXVIII). 

REPENTANCE.—Vid. Penitence. 

RESCRIPT.—A Bishop is forbidden to obtain an Imperial Rescript 
for dividing a Province (Chal. XII). 

RESIDENCE.—For the Canons which enjoin permanent residence on 
the Clergy, see Removal. 

RESPONSE.—The second and third Prayers for full Communicants, 
in Divine Service, are to be offered with response (Laod. 
XTX). 

RESTING.—Resting on the Sabbath is forbidden, and resting on 
Sunday, when possible, is enjoined (Laod. X XTX). 

RESTORATION.—A Bishop who is unjustly removed from his See, 
is to be restored (Chal, XXIX); a deposed Bishop cannot be 
restored, if, after the sentence, he meddles with his former 


DIGEST. 371 


RESTORATION— Continued. 


ministry (Ant. IV); nor if he appeals to the Emperor, in- 
stead of to a Synod, against the sentence of deposition (Ant. 
XII). 

A Priest or Deacon, who is deposed for the contumacious 
maintaining of conventicles, cannot be restored (Ant. V); a 
Priest or Deacon, who is suspended by his Bishop, cannot be 
restored by another Bishop, unless the Bishop who sus- 
pended him should die (Ap. Can. XXXII) ; persons who are 
excommunicated by their Bishops cannot be restored by any 
other Bishop (Nic. V); nor can they be received, until re- 
stored by their own Bishops, or by a Synod (Ant. VI); a de- 
posed Clergyn.an cannot be restored by Nestorius or his par- 
tisans (Eph. V). 

Those who have been steadfast throughout the persecu- 
tions, and are unjustly punished as if they had lapsed, are to 
be restored to all their former rights (Anc. II). 

For regulations as to the restoration of the lapsed, see 
Lapsed. 

Priests, Deacons, and Minor Clergy, who leave their own 
Parishes, are to be restored to them (Nic. XVI). 

The ravisher of a betrothed virgin, is to restore her to the 
man to whom she is betrothed (Anc. XI). 


REVENUES.—The revenues of the Church are to be under the con- 
trol of the Bishops (Ap. Can. XLI, Ant. XXV); acting with 
the consent of the Priests and Deacons (Ant. XXV); they 
are to be used for the support of the Bishop and his guests 
(Ap. Can. XLI, Ant. XX’V). 

The revenues of a vacant See are to be accumulated by its 
Steward (Chal. XXYV). 


RIGHTS.—Provincial and Diocesan rights are to be maintained, ac- 
cording to ancient custom (Eph. VIII). 
ROME.—The Bishop of Rome is to have his ancient and customary 
jurisdiction (Nic. VI). 
The Bishop of Constantinople is to rank next after the 
Bishop of Rome, because Constantinople is New Rome (Const. 
Ill, Chal. XXVIII); the precedence of Rome is declared, by 
the Council of Chalcedon, to have been rightly conceded by 
the Fathers of Constantinople, because Rome was the capital 
of the Empire (Chal. XXVIII). 
The Throne of Rome is spoken of as apostolic (Chal. 
XXYV). 
Bishops Pascasinus and Lucensius, with the Priest Boni- 
face, attended the Council of Chalcedon as legates of Rome 


372 DIGEST. 


ROME— Continued. 


(Chal., Introduction to Can. XXTX). Pascasinus is men- 
tioned again in the same way (Chal. XXX). 

RURAL PARISH.—Vid. Parish. 

SABBATH.—Communicants are forbidden to fast on any Sabbath 
except Easter Even (Ap. Can. LX VI); they are forbidden to 
judaize by resting on the Sabbath (Laod. X XIX). 

There is to be no Oblation of Bread in Lent, except on Sab- 
baths and Sundays (Laod. XLIX); commemorations of Mar- 
tyrs are to be made, in Lent, only on Sabbaths and Sundays 
(Laod. LI). 

The Gospels and other Scriptures are to be read on the 
Sabbath (Laod. XVI). 


SABBATIANS.—Sabbatians are admitted to the Catholic Church by 
Chrism, after renunciation of all heresies (Const. VII). 

SABELLIANS. —The heresy of the Sabellians is anathematized 
(Const. I); Sabellians, who desire reconciliation to the Cath- 
olic Church, are to be received as heathen (Const, VIJ). 


SACERDOTAL LIST.—Vid. List. 


SACRIFICE.—This word is applied twice in the Apostolical Canons 
to the celebration of the Eucharist (Ap. Can. III, XLVI). 
The term in ordinary use is *‘ Oblation,” which see. 


SACRILEGE.—To reduce a Bishop to the rank of a Presbyter is sacri- 
lege (Chal. X XIX). 

SAINT LEO.—-Vid. Leo. 

SAINTS’ DAYS.—Those who despise the services on Saints’ days, 
are anathematized (Gang. XX). See also Synod. Ep. of same 
Council. 

SANCTUARY.— Women are forbidden to enter the Sanctuary (Laod. 
XLIV); Priests are forbidden to enter the Sanctuary before 
their Bishops (Laod. LVI). 

Vid. also Bema. 


SCHISM.—(Notr.—Under this head is included the maintaining of 
conventicles.) 

Schism is punishable in Clergymen by deposition (Ap. 
Can. XXXI, Eph. II, Chal. VIII, Ant. V); and in laymen 
by suspension (Ap. Can. XXXI); it is punishable in Monks 
or laymen by excommunication (Chal. VIII); it is pun- 
ishable in Clergymen by final deposition; and, if contuma- 
ciously persisted in, it is to be treated as sedition by the civil 
power (Ant. V). 

A Metropolitan, who joins the schismatical assembly at 
Ephesus, is to be deposed and excommunicated, and to be 


DIGEST. 373 


SCHISM— Continued. 
subject to his own Bishops and the neighbouring orthodox 
Metropolitans (Eph. 1). 

Schismatics are anathematized (Gang. VI, Laod. XXXYV). 

Schismatics are not allowed to bring charges of ecclesias- 
tical offences against a Bishop; for this purpose they are 
classed with heretics (Const. V1). 

Communicants are forbidden to join in prayer with schis- 
matics (Ant. II, Laod. XX XIII). 

Schismatics are to be admonished by the Bishop before 
punishment (Ap. Can. XXXI, Ant. V). 

Vid. also Heretics. 

SCRIPTURE.—Only the Canonical Books of Scripture are to be read 
in Church (Ap. Can. LX, Laod. LIX); the Gospels and other 
Scriptures are to be read on the Sabbath (Laod. XVI). 

Communicants must remain in Church for Prayer and the 
Holy Communion, as well as for the reading of Scripture 
(Ap. Can. IX, Ant. I). 

SEAL.—Chrism is declared to be the Seal of the Gift of the Hoty 
Guost (Const. VII). _ 

SECOND BAPTISM.—Vid. Baptism. 

—ORDINATION.-—Vid. Ordination. 
—MARRIAGE.—-Vid. Marriage. 

SECULAR POWER.— 

A Bishop is forbidden to obtain his Church through secu- 
lar rulers (Ap. Can. XXX); or to obtain from them the 
division of a Province, and the erection of a new Metropolis 
(Chal. XII). 

The secular power is to treat contumacious persistence in 
schism as sedition (Ant. V). 

—OFFICE.— 

Clergymen and Monks are forbidden to accept secular 

office (Chal. VII). 
—USES.— 

Monasteries, once consecrated, are forbidden to be used 

for secular uses (Chal. X XIV). 
—AFFAIRS.—Vid. Business, worldly. 
—COURTS.—Vid. Courts. 

SECURITY.—Clergymen are forbidden to become security (Ap. Can. 
XX). 

Security was to be given by the Egyptian Bishops at 
Chalcedon, that they would not leave the City before signing 
Archbishop Leo’s letter (Chal. XXX). 


374 DIGEST. 


SEDITION.—A Bishop, acting as Priest, who stirs up sedition 
against the constituted Bishop, is to be deposed (Anc. 
XVIII). 

Contumacious persistence in schism is to be treated by the 
secular power as sedition (Ant. V). 


SEDUCER.—The seducer of a virgin, who is not betrothed, must 
marry her (Ap. Can. LXVII); but if she be betrothed, he 
must restore her to the man to whom she is betrothed (Anc. 
XI). 

A Clergyman, who seduces a woman under pretence of 
marriage, is punishable by deposition, and a layman by 
anathema (Chal. XXVIII); a certain case of seduction is 
mentioned as having involved ten years of penance in the 
parties, before they were received as co-standers (Anc. 
XXYV). 


SEE.—A Bishop is forbidden to obtain his See through secular rulers 
(Ap. Can. XXX); or to bequeath it (Ap. Can. LXXYVI, Ant. 
XXIII) ; or to seize upon a vacant See (Ant. XVI). 

A vacant See is described as “ widowed;” and it is to 
be filled within three months of the vacancy, during which 
time the revenue is to be accumulated by the Steward (Chal. 
XXV); the property of a vacant See, which the Priests may 
have sold during the vacancy, is to be reclaimed by the 
Bishop (Anc. XV). 

Provincial Sees are to retain their ancient and customary 
prerogatives (Nic. VI). 


SELF-CASTRATION.—Self-castration is forbidden to both Clergy 
and laity (Ap. Can. XXII, XXIII, XXIV, Nic. I). 


SEMI-ARIANS.—The heresy of the Semi-Arians is anathematized 
(Const. I). 


SENSUAL SIN.—Vid. Sin. 


SENTENCE.-—A Synod may pass sentence on a Bishop in his ab- 
sence, if he refuse to attend, after being summoned three 
times (Ap. Can. LXXIV). 

A Bishop’s sentence of excommunication may be appealed 
to the Provincial Synod (Nic. V, Ant. VI, XII); a sentence 
passed on a Bishop, by his Provincial Synod, may be ap- 
pealed to a greater Synod (Ant. XII); unless the sentence 
was unanimous, in which case it is to be final (Ant. XV); it 
cannot be appealed to the Emperor (Ant. XII) 

Vid. also Verdict. 


SERMON.—The Bishop’s sermon is to come first in Divine Service 
(Laod. XIX). 


DIGEST. 375 


SERVICE.—For the regulations for the conduct of Divine Service, 
see Laod. XVII, XVIII, XIX. 

Those who despise the services in honour of the Martyrs, 
are to be anathematized (Gang. XX); Communicants are 
forbidden to attend the Martyries of heretics, for prayer or 
service (Laod. IX). 

Military service is forbidden to Bishops, Priests, and Dea- 
cons (Ap. Can. LX XXIII, Chal. VII). 

A master is declared to be entitled to his slave’s service 
(Gang. II). 


SIMONY.—Simony is punishable by deposition and excommunica- 
tion (Ap. Can. XXIX); it is punishable by deposition (Chal. 
II); and the negotiation of simony is punishable, in Clergy- 
men, by deposition, and in laymen and Monks by anathema 
(Chal. ID). 


SIN.—Sensual sin is punishable in Bishops and Priests by deposition 
(Nic. Il); a Priest, who has been promoted after confession 
of bodily sin, cannot make the Oblation (Neo-Ces. IX); a 
Deacon, under the same circumstances, is to rank as a Sub- 
deacon (Neo-Ces. X), 

A Catechumen, who falls into sin whilst he is a Kneeler, 
may be admitted to penance; but if he sin whilst he is a 
Hearer, he is to be cast out (Neo-Ces. V). 

Those who have been guilty of many sins may be admitted 
to penance, if they apply themselves to prayer with fasting 
and penitence (Gang. II). 

Baptism washes away sin (Anc. XII). 


SINGER.—A Singer is to fast during Lent, and on Wednesdays and 
Fridays, unless prevented by bodily weakness (Ap. Can. 
LXIX); he is to sing in the Ambo (Laod. XY). 

A Singer may marry after ordination (Ap. Can. XXVI); 
in certain Provinces (Chal. XIV). 

A Singer who is given to dice or drunkenness, is to be sus- 
pended (Ap. Can. XLIII); he is forbidden to intermarry 
with, or give his children in marriage to, heretics (Chal. 
XIV) ; he is forbidden to sing wearing the Orarium (Laod. 
XXIII); he is forbidden to enter a tavern (Laod. XXIV). 


SISTER.—The sister of a Clergyman may reside with him (Nic. ID). 


SISTER-IN-LAW.—A man who marries his sister-in-law, cannot be 
ordained (Ap. Can. XIX); a woman who marries her husband’s 
brother, can be admitted to communion only at the point of 
death (Neo-Ces. II). 


376 DIGEST. 


SLANDER.—Persons who bring slanderous accusations against a 
Bishop, are to suffer the penalty to which he would have 
been liable, had the accusations been proved (Const. VI). 


SLAVE.—A man who marries a slave cannot be ordained (Ap. Can. 
XVIII). 

A slave cannot be ordained, unless his master manumit 
him (Ap. Can. LX XXII) ; nor can he be received as a Monk, 
without his master’s consent (Chal. IV); if castrated by his 
master, he is not thereby disqualified for ordination (Nice. I). 

Persons who attempt to withdraw slaves from their mas- 
ters’ service, are anathematized (Gang. IIJ). 

A Bishop is to provide for his slaves out of his private 
property (Ap. Can. XL). 


SLEEPING.—Sleeping in Church is forbidden (Laod. XXVIII). 


SONS.—A Bishop is forbidden to ordain his own sons to the Episco- 
pate from personal motives (Ap. Can. LX XVI); or to employ 
them in the management of Church Funds (Ant. XXV). 
Vid. also Children. 

SORCERERS.—Sorcerers are to fulfil five years of penance (Anc. 
XXIV). 

SPIRITS.—Spirits are forbidden to be offered at the Altar (Ap. Can. 
III). 

SPURIOUS BOOKS.—Vid. Books. 


STANDING.—Prayers on Sunday, and during Pentecost, are to be 
offered standing (Nic. XX). 
STEWARD.—Every Church that has a Bishop, is to have a Steward 
among its Clergy (Chal. XXVI). 
The Steward of a See is to accumulate its revenues during 
a vacancy (Chal. XXV); he is to take charge of the Offer- 
ings (Gang. VII, VIII). 
A Steward who obtains his office for money, is to be de- 
posed (Chal. IT). 
Clergymen and Monks are forbidden to act as stewards to 
laymen (Chal. IIT). 


STOLE.—Vid. Orarium. 


STRANGER.—A stranger is not to be received without Letters Com- 
mendatory (Ap. Can. XXXIII); he is not to be received 
without Letters Pacifical (Ant. VII). 

STRANGLED.—The flesh of animals that have been strangled, is 
forbidden to be eaten (Gang. IT). 

STRIKING.—The striking of backsliders or unbelievers, is forbidden 
to Bishops, Priests, and Deacons (Ap. Can. XXVII). 


DIGEST. 377 


SUBDEACON.—A Subdeacon may be ordained by a Chorepiscopus 
(Ant. X). 

A Subdeacon is forbidden to give the Bread or to bless the 
Cup (Laod. XXV); he is forbidden to leave the doors (Laod. 
XXII, XLIM); he is forbidden to wear an Orarium (Laod. 
XXIII) ; he is forbidden to sit in the presence of a Deacon, 
without his permission (Laod. XX); he is forbidden to enter 
the Diaconicum, or to touch the sacred vessels (Laod. XXI) ; 
he is forbidden to enter a tavern (Laod. XXIV); if given to 
dice or drunkenness, he is to be suspended (Ap. Can. XLIII). 

A Deacon who, before ordination, has committed bodily 
sin, is to rank as a Sub-deacon (Neo-Ces, X). 


SUBJECTION.—A woman’s hair is the token of her subjection 
(Gang. XVII). 

SUBMISSION.—Cathari, seeking reconciliation to the Catholic 
Church, must promise submission to her decrees (Nic. VIII). 


SUCCESSOR.—A Bishop is forbidden to ordain a relation as his 
successor (Ap. Can. LX XVI), or to appoint his successor at 
all (Ant. XXIII). 


SUFFRAGE.—The suffrage of Bishops, on the election of a Bishop, 
may be given in writing, if personal attendance is difficult 
(Nic. IV, Ant. XIX). 


SUMMONS.—A summons to a Bishop, to appear for trial, must be 
served by two Bishops; and it must be served three times, 
if necessary (Ap. Can. LXXIYV). 

Bishops are forbidden to neglect a summons to attend a 
Provincial Synod (Chal. XIX, Laod. XL). 


SUNDAY.—Communicants are forbidden to fast on Sunday (Ap. Can. 
LXVI, Gang. XVIII) ; they are to rest on Sunday, if possible 
(Laod. X XIX). 
Prayers on Sunday are to be offered standing (Nic. XX). 
There is to be no Oblation of Bread in Lent, except on 
Sabbaths and Sundays (Laod. XLIX); Commemorations of 
Martyrs are to be made, in Lent, only on Sabbaths and Sun- 
days (Laod. LI). 


SUPERCILIOUSNESS.—Superciliousness is condemned (Gang. XX1). 
SUPPER, THE LORD’S.—See Oblation. 


SUPPORT.—I. Or a BisHop.— 

A Bishop is to receive his share of Offerings which are not 
made at the Altar (Ap. Can. IV); he is to be supported from 
the Funds of the Church (Ap. Can. XLI, Ant. XXV); when 
in need, he is to be supplied with necessaries (Ap. Can. LIX). 





378 DIGEST. 


SUPPORT.—II. Or a Priest, DEAcon, or Minor CLERGYMAN.— 


Priests, Deacons, and the Minor Clergy, are to receive their 
share of Offerings which are not made at the Altar (Ap. Can. 
IV); when in need they are to be supplied with necessaries 
(Ap. Can. LIX). 


SURETY.—Vid. Security. 


SURGICAL OPERATION.—A eunuch, who is so made by a surgical 
operation, is not disqualified for ordination (Nic. I). 


SUSPENDED PERSONS.—A person who is suspended in one City, 
is not to be received in another, without Letters Commenda- 
tory (Ap. Can. XII); suspended Clergymen are not to be 
received by a Bishop in their clerical capacity (Ap. Can. 
XVI); a Priest or Deacon, who is suspended by his Bishop, 
is not to be restored by any other Bishop, unless the Bishop 
who suspended him should die (Ap. Can. XXXII). 


SUSPENSION.—I. Or a BisHorp.— 

The penalty of Suspension is pronounced against a Bishop 
who joins in prayer with heretics (Ap. Can. XLV); or com- 
municates with the excommunicated (Ap. Can. X, Ant. ID) ; 
or receives suspei ded or excommunicated persons, without 
Letters Commendatory (Ap. Can. XII); or receives suspended 
Clergymen in their clerical capacity (Ap. Can. XVI); or re- 
ceives a Clergyman of another Bishop (Chal. XX). 

Or who refuses, without sufficient reason, to partake when 
the Oblation is made (Ap. Can. VIII). 

Or who neglects his duties (Ap. Can. LVIII); or refuses 
to enter upon his ministry (Ap. Can. XXXVI, Ant. XVID); 
or refuses to relieve Clergymen who are in need (Ap. Can. 
LIX). 

Or who misappropriates wax or oil of the Church (Ap. Can. 
LXXI)J) ; or appropriates consecrated vessels to private pur- 
poses (Ap. Can. LXXIITI). 

Or who divorces his wife under pretext of religion (Ap. 
Can. V). 

Or who eats in a tavern, unless when he is on a journey 
(Ap. Can. LIV). 

Or who insults a Priest or Deacon (Ap. Can. LVI); or 
mocks the infirm (Ap. Can. LVII). 

Or who ordains a relative to the Episcopate from personal 
motives (Ap. Can. LXXYVI). 

Suspension, when contumaciously disregarded, is to be 
prolonged (Ap. Can. XIIT). 


DIGEST. 379 


SUSPENSION.—II. Or a Priest.— 


The penalty of Suspension is pronounced against a Priest 
who joins in prayer with heretics (Ap. Can. XLV) ; or com- 
municates with the excommunicated (Ap. Can. X, Ant. ID); 
or receives suspended or excommunicated persons, without 
Letters Commendatory (Ap. Can. XII). 

Or who refuses, without sufficient reason, to partake when 
the Oblation is made (Ap. Can. VIII). 

Or who neglects his duties (Ap. Can. LVIII) ; or refuses 
to enter upon his ministry (Ap, Can. XXXVI); or refuses to 
relieve Clergymen who are in need (Ap. Can. LIX). 

Or who leaves his Parish, and refuses to return when sum- 
moned by his Bishop (Ap. Can. XV, Nic. XVI, Chal. V, Ant. 
IIJ) ; or visits another City without Letters Commendatory 
(Chal. XIII); or is received by any other than his own 
Bishop (Chal. XX). 

Or who misappropriates wax or oil of the Church (Ap. 
Can. LXXII) ; or appropriates consecrated vessels to private 
purposes (Ap. Can, LX XIII). 

Or who divorces his wife under pretext of religion (Ap. 
Can. V). 

Or who eats in a tavern, unless when he is on a journey 
(Ap. Can. LIV). 

Or who insults a Priest or Deacon (Ap. Can. LVI); or 
mocks the infirm (Ap. Can. LVII.) 

If the people of a See refuse to receive a Bishop who is 
ordained over them, the Clergy of the See are to be sus- 
pended (Ap. Can. XXXVI). 

Suspension, when contumaciously disregarded, is to be 
prolonged (Ap. Can. XIII). 


-—III. Or a Dracon.— 


The penalty of suspension is pronounced against a Deacon 
who joins in prayer with heretics (Ap. Can. XLV); or com- 
municates with the excommunicated (Ap. Can. X, Ant. II) ; 
or receives suspended or excommunicated persons, without 
Letters Commendatory (Ap. Can. XII). 

Or who refuses, without sufficient reason, to partake when 
the Oblation 1s made (Ap. Can. VIII). 

Or who refuses to enter upon his ministry (Ap. Can. 
XXXVI); or refuses to relieve Clergymen who are in need 
(Ap. Can. LIX). 

Or who leaves his Parish, and refuses to return when sum- 
moned by his Bishop (Ap. Can. XV, Nic. XVI, Chal. V, 
Ant. III); or visits another City without Letters Commenda- 


380 


DIGEST. 


SUSPENSION.—Or a Dracon.— Continued. 


tory (Chal. XIII); or is received by any other than his own 
Bishop (Chal. XX). 

Or who misappropriates wax or oil of the Church (Ap. 
Can. LXXII); or appropriates consecrated vessels to private 
purposes (Ap. Can. LXXIII). 

Or who divorces his wife under pretext of religion (Ap. 
Can. V). 

Or who eats in a tavern, unless when he is on a journey 
(Ap. Can. LIV.) 

Or who insults a Priest or Deacon (Ap. Can, LVI); or 
mocks the infirm (Ap. Can. LVID). 

If the people of a See refuse to receive a Bishop who is 
ordained over them, the Clergy of the See are to be sus- 
pended (Ap. Can. XXXVI). 

Suspension, when contumaciously disregarded, is to be pro- 
longed (Ap. Can. XIII). 


—lIV. Or Aa READER.— 


A Reader who is given to dice or drunkenness, is to be 
suspended (Ap. Can. XLII). 

A Reader who visits another city without Letters Com- 
mendatory, is 7pso facto suspended (Chal. XIII). 


—V. Or A SUBDEACON OR SINGER.— 


A Subdeacon or Singer, who is given to dice or drunken- 
ness, is to be suspended (Ap. Can. XLII). 


—VI. Or THE Murvyor CLERGY.— 


The penalty of Suspension is pronounced against those of 
the Minor Clergy who communicate with the excommuni- 
cated (Ap. Can. X, Ant. II); or receive suspended or excom- 
municated persons, without Letters Commendatory (Ap. Can. 
XID). 

Or who refuse, without sufficient reason, to partake when 
the Oblation is made (Ap. Can. VIII). 

Or who leave their own Parish, and refuse to return when 
summoned by the Bishop (Ap. Can. XV, Nic. XVI, Chal. V); 
or visit another City without Letters Commendatory (Chal. 
XIII) ; or are received by any other than their own Bishops 
(Chal. XX). 

Or who misappropriate wax or oil of the Church (Ap. Can. 
LXXI}) ; or appropriate consecrated vessels to private pur- 
poses (Ap. Can. LX XII). 

Or who eat in a tavern, unless when on a journey (Ap. 


DIGEST. 381 


SUSPENSION— Continued. 


Can. LIV); or are given to dicing or drunkenness (Ap. Can. 
XLII). 

Or who insult a Priest or Deacon (Ap. Can. LYI); or 
mock the infirm (Ap. Can. LVII). 

If the people of a See refuse to receive a Bishop who is 
ordained over them, the Clergy of the See are to be sus- 
pended (Ap. Can. XXXVI). 

Suspension, when contumaciously disregarded, is to be 
prolonged (Ap. Can. XIII). 


SUSPENSION FROM COMMUNION.—I. Or a BisHop, Prrizst, 
DEACON, OR MINOR CLERGYMAN.— 
A Clergyman of any rank, who enters a synagogue of Jews 


or heretics to pray, is to be suspended from communion 
(Ap. Can. LXTY). 


—Il. Or a Layman.— 


The penalty of Suspension from Communion, is pronounced 
against a layman, who leaves Church after the reading of 
Scripture, and does not remain for prayer and the Holy 
Communion (Ap. Can. IX, Ant. II). 

Or who joins in prayer with the excommunicated (Ap. 
Can. X); or adheres to the maintainers of conventicles (Ap. 
Can. XXXI) ; or attends the Cemeteries or Martyries of here- 
tics, for prayer or service (Laod. IX); or enters a synagogue 
of Jews or heretics to pray (Ap. Can. LXTV); or observes, or 
receives gifts from, Jewish fasts or festivals (Ap. Can. LXX). 

Or who fasts on Sunday, or on any Sabbath except Easter 
Even (Ap. Can. LXVI); or neglects to fast during Lent, and 
on Wednesdays and Fridays, unless prevented by bodily 
weakness (Ap. Can. LXIX). 

Or who is given to dice or drunkenness (Ap. Can. XLIID); 
or commits manslaughter (Ap. Can. LXV); or rape (Ap. 
Can. LXVII). 

Or who misappropriates wax or oil of the Church (Ap. 
Can. LX XII) ; or appropriates consecrated vessels to private 
purposes ;Ap. Can. LX XIII). 

Or who castrates himself (Ap. Can. XXIV). 

Or who clivorces his wife and takes another; or marries a 
divorced woman (Ap. Can. XLVIII). 

Or who mocks the infirm (Ap. Can. LVID) ; or insults the 
Emperor or a Magistrate (Ap. Can. LXX XIV). 

Or who eats flesh with the blood thereof, or the blood of 
animals which have been slain by beasts, or have died a nat- 
ural death (Ap. Can. LXIII). 


382 DIGEST. 


SUSPENSION.—F rom CoMMUNION, OF A Layman.— Continued. 
Or who is possessed of a devil (Ap. Can. LX XIX). 
Suspension, when contumaciously disregarded, is to be 
prolonged (Ap. Can. XIII). 
SYMBOL.—See Creed. 
SYNAGOGUE.—Christians are forbidden to take oil into, or light 
lamps in, a synagogue of the Jews, at their festivals (Ap. 
Can, LX XI); Clergymen and laymen are forbidden to enter 
a synagogue of Jews or heretics to pray (Ap. Can. LXIV). 


SYNEISACT 4.—Syneisacte are forbidden to reside with the Clergy 
(Nic. IIL, Anc. XIX). 
SYNOD.—CGcumenicau.— 

Charges against a Bishop are not to be brought before an 

(Ecumenical Synod (Const. VI). 
—Diocrsan.— 

Charges against a Bishop may be brought before a Dioce- 
san Synod, if the Provincial Synod cannot decide them satis- 
factorily (Const. VI). 

— PROVINCIAL.— 

Provincial Synods are to be held twice a year, the first in 
the fourth week of the Pentecost, and the second on the 
twelfth of October (Ap. Can. XXXVI); the first is to be 
held after the third week of Easter, and the second on the 
Ides of October (Ant. XX); the first is to be held before 
Lent, and the second during Autumn (Nic. V); the Metro- 
politan is to decide where they shall be held (Chal. XTX) ; 
and they cannot be held without him (Ant. XVI, XX). 

They are to guard the purity of Doctrine (Ap. Can. 
XXXVI); to give and receive instruction, and provide for 
the reformation of the Church (Laod. XL); to determine 
disputes (Ap. Can. XXX VII) ; to determine disputes as to 
a Bishop’s jurisdiction over outlying Parishes (Chal. XVID); 
to decide what shall be done when a Bishop is prevented 
from entering upon his ministry (Ant. XVIII); to act asa 
Court of Appeal in revising sentences of individual Bishops 
(Nic. V, Ant. VI, XX); to try Bishops accused of offences 
(Ap. Can. LXXITV, Const. VI); to try the complaint of a 
Clergyman against a Bishop (Chal. TX); to try a Bishop 
who refuses to enter upon his ministry (Ant. XVIT) ; to in- 
vestigate the accounts of a Bishop or Priest who is charged 
with malversation (Ant. XXV); to punish Bishops who re- 
ceive deposed Clergymen in their clerical capacity (Ant. II); 
or who act beyond their jurisdiction (Ant. XXII); to ap- 
point Bishops (Nic IV, Ant. XIX, XXIII). 


DIGEST. 383 


SYNOD.—Provincrau.— Continued. 

A Provincial Synod is forbidden to rehear the case of a 
deposed Clergyman, who, after deposition, meddles with his 
former ministry (Ant. IV); or that of a Priest or Deacon 
who is deposed for the contumacious maintaining of conven- 
ticles (Ant. V); or that of a Clergyman who appeals to the 
Emperor against a sentence of deposition (Ant. XII); a Pro- 
vincial Synod is forbidden to appoint a Bishop in the ab- 
sence of the Metropolitan (Ant. XIX). 

A sentence by a Provincial Synod, is final, if unanimous 
(Ant. XY). 

The consent of the Synod is necessary to the occupation 
of a See, even by a Bishop who is without a See (Ant. XVI). 

A Synod is not to be accounted full without the presence 
of the Metropolitan (Ant. XVI). 

Bishops are to attend Provincial Synods, unless prevented 
by unavoidable business (Chal. XIX); or ill health (Chal. 
XIX, Laod. XL). 

SYSTATIC LETTERS.—Vid. Letters Commendatory. 

TAVERN.—Clergymen are forbidden to eat in a tavern, unless when 
they are on a journey (Ap. Can. LIV); Clergymen of every 
grade, and Monks, are forbidden to enter a tavern (Laod. 
XXIV). 

TEACHING.—Teaching of the Clergy and people is enjoined on 
Bishops and Priests (Ap. Can, LVIII). 

Teaching is one of the objects of Synods (Laod. XL). 

TEMPLE, HEATHEN.—Christians are forbidden to take oil into, or 
light lamps in, a temple of the heathen, at their festivals 
(Ap. Can. LXXI). 

TESTAMENTS.—For lists of the Canonical Books of the Old and 
New Testaments, see Ap. Can. LXXXYV, Laod. LX. 

The Old and New Testaments are alone permitted to be 
read in Church (Laod. LIX). 

TETRADITES.—Tetradites are admitted to the Catholic Church by 
Chrism, after renouncing and anathematizing all heresies 


(Const. VII). 
THEFT.—Theft is punishable in Clergymen by deposition (Ap. Can. 
DEV): 


THEODORE OF MOPSUESTIA.—The heresies of Theodore of 
Mopsuestia are anathematized (Eph. VID). 

THRACE.—The Metropolitans of Thrace are to be elected according 
to custom, and to be ordained by the Bishop of Constantino- 
ple (Chal. XXVIII); their jurisdiction is confined to their 
own Diocese (Const. Il); within which they are to ordain 
their own Bishops (Chal. XXVIII). 


384 DIGEST. 


THURSDAY, MAUNDY.—Vid. Maundy Thursday. 


TIME.—The time within which a Bishop’s jurisdiction over outlying 
Parishes can be questioned, is limited to thirty years (Chal. 
XVII). 
For regulations as to the time for holding Provincial Sy- 
nods, see Synod. 


TITLE.—A Clergyman cannot be ordained without a title (Chal. VI). 


TOME.—The Tome of Saint Leo is approved (Chal. Encyc., and Can. 
XXX); the Tome of the Western Bishops is approved by the 
Church in Antioch (Const. Y). 


TORTURE.—Priests, who have japsed under torture, may be restored 
to their honours, but are not permitted to officiate (Anc. I). 
Persons who have remained steadfast under torture, though 
forced to seem otherwise, are entitled to all their former pri- 
vileges (Anc. II). 


TRADITION.—Ancient Tradition entitles the Bishop of Jerusalem 
to honour (Nic. VII). 

The authority of Bishops is founded on Tradition (Chal. 
VI). 

The Tradition of the Church inculcates charity (Gang. 
XXII). 

Apostolic Tradition is mentioned as of authority (Gang. 
XXII). 

TRANSLATION.—The Translation of Bishops is forbidden (Nic. XV, 
Chal. V, X, XX, Ant. XXT). 

TRAVELLING.—A Clergyman is forbidden to eat in an inn, unless 
when he is travelling (Ap. Can. LIV); he is forbidden to 
travel without his Bishop’s consent (Laod. XLI); or without 
Letters Canonical (Laod. XLII). 

TRIAL OF A CLERGYMAN.—Vid. Bishop, Priest, Deacon, Clergy, 
Minor. 

TRINE-IMMERSION.—Initiation (Z. ¢., Baptism) is to be by Trine- 
Immersion (Ap. Can. L). 

TRINITY.—The doctrine of the Trinity is acknowledged by Ap. Can. 
XXXIV, Const. V ; it is to be acknowledged in the formula 
of Baptism (Ap. Can. XLIX). 

UNANIMITY.—A unanimous verdict, by a Provincial Synod, on the 
trial of a Bishop, is final (Ant. XV). 

UNBELIEVERS.—Bishops, Priests, and Deacons are forbidden to 
strike unbelievers (Ap. Can. XXVII). 

UNCANONICAL BOOKS.—Uncanonical books are forbidden to be 
read in Church (Ap, Can. LX, Laod. LIX). 


DIGEST. 385 


UNINTERRUPTED POSSESSION.—Uninterrupted possession for 
thirty years, by a Bishop, of jurisdiction over outlying or 
rural Parishes, gives a good title (Chal. XVII). 


UNLEAVENED BREAD.—Communicants are forbidden to receive 
unleavened bread from the Jews (Ap. Can. LXX, Laod. 
XXXVIII). 

UPRIGHTNESS.—Uprightness in the enjoyment of wealth is com- 
mended (Gang. XX1). 


USURPATION.—The usurpation of a Province, by an Exarch, is 
forbidden (Eph. VIII) ; also the usurpation of a vacant See 
by a Bishop (Ant. XVI); also the usurpation, by a Bishop, 
of metropolitical power, by means of state interference (Chal. 
XII). 

USURY.—The exaction of usury is forbidden to Bishops, Priests, and 
Deacons (Ap. Can. XLIV, Nic. XVII, Laod. IV); and to the 
Minor Clergy (Laod. IV). 

VACANT SEE.—Vid. See. 


VEGETABLES.—Vegetables are forbidden to be offered at the Altar, 
except new ears of grain, and clusters of grapes (Ap. Can. 
II]). 
A Priest or Deacon who refuses to eat vegetables served 
with meat is to be deposed (Anc. XIV). 


VERDICT.—If the Provincial Bishops cannot agree to a verdict on 
the trial of a Bishop, the Metropolitan is to call in some of the 
Bishops of the neighbouring Provinces to re-hear the case 
(Ant. XIV). 

Vid. also Sentence. 

VERNAL EQUINOX.—Bishops, Priests, and Deacons, are forbidden 
to celebrate Easter before the Vernal Equinox as the Jews 
do (Ap. Can. VII, Ant. I). See also Nic. Encye. 


VESPERS.—The same Office of Prayers is to be used both at Nones 
and at Vespers (Laod. XVIII). - 


VESSELS.—The appropriation of consecrated vessels to private pur- 
poses is forbidden (Ap. Can, LXXIII); a Subdeacon is for- 
bidden to touch the sacred vessels (Laod. XX1I). 


VESTMENTS.—The vestments worn by Deaconesses are mentioned 
in Nic. XIX. 
A Subdeacon has no right to wear an Orarium (Laod. 
XXII); nor has a Reader nor a Singer (Laod. XXIII). 


VETO.—A Metropolitan has a veto on the election of a Bishop (Nic. 
IV, VI); a Bishop has a veto on the establishment of a 
Monastery in his Parish (Chal. IV). 


386 DIGEST. 


VIATICUM.—The Viaticum is never to be refused to the dying (Nic. 
XIII). 


VILLAGE.—A village is not to have an independent Bishop, and 
such as are already appointed are to consult the City Bishop 
before acting (Laod. LVII). 


VIRGIN.—A man who ravishes a virgin who is not betrothed, must 
marry her (Ap. Can. LXVII); but if she be betrothed, he 
must return her to the man to whom she is betrothed (Anc. 
XI). 

A dedicated Virgin, who marries, is to be excommunicated 
(Chal. XVI); a professed Virgin, if corrupted, is to fulfil the 
penance of a digamist (Anc. XIX). 

Virgins are forbidden to reside with men as sisters (Anc. 
XIX). 

Virgins are forbidden to insult the married (Gang. X). 

VIRGINITY .—Virginity is forbidden to be maintained from abhor- 
rence of marriage (Ap. Can. LI, Gang. IX) ; though declared 
to be in itself holy and excellent (Gang. [X); it is com- 
mended when accompanied by humility (Gang. XXI); and 
professed Virgins who disregard their vows are to fulfil the 
penance of digamists (Anc. XIX), 

VISITORS.—Itinerant visitors are to be appointed in villages and 
country districts, and they are to consult the Bishop before 
acting (Laod. LVII). 

VOWS.—See Virginity. 

WAX.—The misappropriation of wax of the Church is forbidden 
(Ap. Can. LXXII). 

WEAKNESS.—Bodily weakness is a sufficient excuse for not obsery- 
ing the fasts of the Church (Ap. Can. LXTX, Gang. XIX). 

WEALTH.—Uprightness and beneficence in the enjoyment of wealth 
is commended (Gang. XX1). 

WEDDINGS.—A Priest is forbidden to be a guest at the wedding of 
a digamist (Neo-Ces, VII). 

Communicants are forbidden to join in wanton dances at 
weddings (aod. LITT) ; Clergymen are forbidden to attend 
plays at weddings (Laod. LIV). 

WEDNESDAY.—Fasting on Wednesdays is ordained (Ap. Can. 
LXITX). 

WEST AND EAST.—The identity of the doctrine of the Trinity in 
the Eastern and Western Churches is affirmed (Const. V). 

WHITSUNTIDE.—Vid. Pentecost. 

WIDOW.—Marriage with a widow disqualifies a man from being or- 
dained (Ap. Can. XVIII). 


DIGEST. 387 


WIDOW — Continued. 


Clergymen, acting under the direction of their Bishops, are 
allowed to undertake the guardianship of widows (Chal. III). 


WIFE.—The wife of a Bishop, Priest, or Deacon, is not to be divorced 
under pretext of religion (Ap. Can. V); but if she commit 
adultery, she must be divorced (Neo-Ces. VIII); the wife of 
a Bishop is to be provided for out of his private property, 
if he have any (Ap. Can. XL); the wife of a Reader or 
Singer must not be a heretic (Chal. XTV). 

The wife of a man who dies in an unlawful marriage, and 
out of communion, is not to be easily admitted to penance 
(Neo-Ces. IT). 

A Communicant is forbidden to put away his wife and 
take another, or to marry another man’s divorced wife (Ap. 
Can. XLVIII). 

A wife who forsakes her husband from abhorrence of mar- 
riage is to be anathematized (Gang. XIV). 

The ravisher of a virgin who is not betrothed, must take 
her to wife (Ap. Can. LXVII). 


_ WIFE'S SISTER, DECEASED.—Vid. Sister-in-lan. 


WINE.—Wine may be offered at the Altar (Ap. Can. ITD). 
Abhorrence of wine is a blasphemous slander of Gop’s 
work ; and abstinence because of such abhorrence is punish- 
able, in Clergymen, by deposition and excommunication, and 
in laymen by excommunication (Ap. Can. LI) ; if such absti- 
nence be practised by a Clergyman on festival days, it is 
punishable by deposition (Ap. Can. LIT). 


WITNESS.—Vid. Accuser. 


WOMAN.—A woman who marries two brothers, is to be admitted to 
communion only at the point of death (Neo-Ces. IL) ; mar- 
riage with a divorced woman disqualifies a man for being 
ordained (Ap. Can. XVIII); a woman who forsakes her hus- 
band from abhorrence of marriage is to be anathematized 
(Gang. XIV). 

A pregnant woman may be baptized whenever she will 
(Neo-Ces. VI). 

A woman who procures abortion, is to fulfil ten years of 
penance (Anc. XXI). 

A woman who assumes the dress of a man, is anathema- 
tized (Gang. XIII); also a woman who cuts off her hair 
under pretence of religion (Gang. XVII). 

Bathing with women is forbidden to men of every class 
(Laod. XXX). 


388 DIGEST. 


WOMAN— Continued. 
Women are forbidden to reside with the Clergy, unless, 
from relationship or otherwise, they are beyond suspicion 
(Nic. IIT) ; women who are professed Virgins, are forbidden 
to reside with men as sisters (Anc. XIX). 
Women are forbidden to go into the Sanctuary (Laod. 
XLIV). 
WORLDLY BUSINESS.—Vid. Business, Worldly. 


WRITING.—The votes of Bishops, on the election of a Bishop, may 
be given in writing, if personal attendance is difficult (Nic. 
IV, Ant. XIX). 

The consent of a Bishop, to ordinations by a Chorepiscopus 
beyond his district, must be in writing (Anc. XIII). 

The invitation by a Metropolitan, to his provincial Bishops, 
to attend a Synod for the election of a Bishop, should be in 
writing (Ant. XIX). 

The invitation of the Metropolitan and Provincial Bishops 
of a Province, to a Bishop of another Province, to act within 
their jurisdiction, must be in writing (Ant. XIII). 


INDEX TO THE INTRODUCTION. 





Abbot, 29. 

Acolythist, 20. 

Advocate of the Church, 22, 23, 

of the Poor, 22. 

*Ayarnrai, 31. 

“Aytat wbAa, 87. 

*AvOptov, 39. 

Aix-la-Chapelle, the 
adopts Filioque, 69. 

’AxoAovboc, 20. 

*Akpoduevol, 38. 

Alexandria, privileges of theSee of, 49. 

Almoners of the Bishop were Dea- 
cons, 20. 

Altar, the, 18, 37. 

Ambo, ’AuBov, 38. 

*Avayvoorne, 20. 

*Avaywpyrai, 26. 

Anastasius, case of, 69. 

Anchorets, 26. 

Ancyra, Council of, 54. 

Antioch, Council of, 52, 62. 

Antioch, John of, his collection of 
the Ap. Canons, 52; another of 
that name sustains Nestorius at 
Ephesus and is excommunicated, 
71; but finally adopts the Catho- 
lic doctrine of the Theotocos, 73. 

Apiarius, the case of, 60. 

Apocrisarii, 23. 

Apollinarians, 66 (note). 

Apostoleum, A7ooroAeiov, 36. 

Apostolical Canons, 51, 52. 

Appeals to Rome, 59, 61. 

Archbishop, 48, 49. 

Archimandrite, 29. 

Aristeri, 66 (note). 

Arius, Arians, 55 (note), 56, 65. 

Asceticism, 25, 26, 61. 

Athanasius, 56, 59, 62. 


Council of, 


Barrigouevor, 89, 
Bailiff of Church lands, 23. 
Bema, fia, 35, 37. 
Bishop, the, 18, 19. 
his place in Church, 37, 
Bovay tie méAewc, 14, 
Bopoc, 37. 


Cesarea, superior to Jerusalem, 49. 
Cancelli, 37. 
Canon, the, 17, 34. 
the 28th of Chalcedon, 74, 
Canons, the Apostolical, 51, 52. 
Carthage, Council of, 60, 61. 
Cataphryges, 67 (note). 
Catechists, 21. 
Catechumens, 38, 39. 
Cathari, 58 (text and note). 
Cathedra, Cathedral, 36. 
Celestine of Rome, letter to him 
from the African Bishops, 61. 
Celestius, Celestians, 71 (note). 
Celibacy, 25, 26, 29. 
Cemeteries, 36. 
Chalcedon, Council of, 738-76 ; his- 
tory of its XXVIII. Canon, 76. 
Chancel, 37. 
Charisius, 71 (note). 
Charlemagne, a promoter of Filio- 
que, 69. 
Chartophylax, 22. 
Xecwatouevor, 40. 
Chorepiscopus, 41-44. 
Christians, Catechumens so called, 
38. 
Church Advocate, 22, 23. 
Wardens, 23. 
Churches, 35. 
Cities, their civil government, ma- 
gistracy, and jurisdiction, 13, 14. 


390 


Civitatis, Dictator, Defensor, 14. 
Clergy, ancient meaning of the 
word, 17. 
Minor, 18, 20; their place in 
Church, 37. 
Ccenobites, 26. 
Communicants,their place inChurch, 
37. 
Competentes, 39. 
Confessional, 41. 
Confessors, Churches built at their 
graves, 56, 
Consecration of a Virgin, 31. 
Consistentes, 37. 
Constantine, the Emperor, at Nicza, 
55, 56. 
Constantinople, privilege of the See 
of, 49, 74. 
First General Coun- 
cil of, 65-69. 
Copiate, 21. 
Co-standers, 37. 
Council, Provincial, 45, 54 (note). 
Diocesan, 48. 
General or 
52. 
Councils, Jurisdiction of, 52. 
of Ancyra, 54, 55. 
Antioch, 52, 62. 
Carthage, 60, 61. 
Chalcedon (Fourth Gen- 
eral), 73-76. 
Constantinople (Second 
General), 65-69. 
Ephesus (Third Gen- 
eral), 69-73. 
Ephesus (Robber Coun- 
cil), 738-74. 
Friuli, 68. 
Gangra, 61. 
Laodicea, 63, 44. 
Neo-Cesarea, 55. 
Nica, First General, 55. 
Rome, 69. 
Sardica, 59-61. 
Toledo, 68. 
Tyre, 62. 
Creed of Nicea, 57. 
Confirmed at Chal- 
cedon, 67. 


Cicumenical, 


INDEX TO THE 


Creed of Nica, corrupted by the 
West, 67-69. 
Curia Civitatis, 24. 

Cyprus, memorial from Bishops of, 
presented at Ephesus, 72 (note). 
Cyril of Alexandria condemns Nesto- 
rius, and attends the Council of 

Ephesus, 70. 


Damasus, Pope, not even repre- 
sented at the First Council of 
Constantinople, 66. 

Deaconesses, 24, 25. 

Deacons, 19. 

Deacons’ Room, 37. 

Defensor Civitatis, 14. 

of the Church, 22. 

Diaconicum, Avaxovixéy, 37. 

Dictator Civitatis, 14. 

Dioceses of the Empire, 15. 

Church, 47, 50. 

Dionysius Exiguus, his Collection 
of the Ap. Canons, 52. 

Dioscorus of Alexandria sustains 
Eutyches against Flavian, 73-74. 

Discipline, ancient penitential,37-41, 

Districts, Country, 41-44. 

Door-keeper, 20. 

Dorotheus, case of, 69. 


Easter, 57 (text and note). 
Ecclesiastical Virgins, 30. 
Ecclesiecdicus, "ExxAnovéxdcxoc, 22. 
Edifices, Sacred, 35. 
"Exduxoce tHe ékkAnoiac, 22. 
Electi, 39. 
Empire, Provincial System of the, 
13. 
Eparchs of the Empire, 15. 
of the Church, 48. | 
Episcopate, theory of the, 44, 45. 
natural codperation of 
the, 51. 
’Erioxoroc, 17-19. 
Ephesus, General Council of, 69-73. 
Robber Council of, 73-74. 
’Edopkcorye, 20. 
‘Epunvevtai, 22. 
Eudoxians, 65 (note). 
Eunomians, 65 (note). 


IN-TROPUCDIG Rh: 391 


Eusebius of Cesarea possibly pre- 
sent at the Council of Gangra, 
61. 

Eustathius the heretic condemned 
at Gangra, 61. 

Eutyches, case of the heretic, 73-74. 

Evagrius of Soli, 72 (note). 

Exceptores, 25. 

Exiguus, Dionysius, his Collection 
of the Ap. Canons, 52. 

Exorcist, 20. 


Faithful, the, their place in Church, 
37. 

Filioque, 67-69. 

Flavian of Constantinople, case of, 
73-74. 

Fossarii, 21. 

Fountain, the, 39. 

Friuli, Council of, adopts Filioque, 
68. 


Gallery, the Women’s, 38. 
Gangra, Council of, 61. 
Gates, the Great, 39. 

the Holy, 37. 

the Royal, 38. 
Gesta Martyrum, 23. 
Tovukdivorrec, 88. 
Gregory Nazianzen, 67. 


Habit, the Virgin’s, 22. 
Hearers, 38, 39. 
Hermenente, 22. 
Hibernantes, 40. 
Hiemantes, 40. 


‘Tepareiov, 17. 

‘lepouovayxot, 29. 
Infallibility, 50. 
Interpreters, 22. 


Jamesof Constantinople condemned 
at Ephesus, 71 (note). 

Jerusalem inferior in rank to Cxesa- 
rea, 49. 

John of Antioch, his Collection of 
the Ap. Canons, 52; another of 
that name sustains Nestorius at 
Ephesus and is excommunicated, 





71; but finally adopts the Catholic 
Doctrine of the Theotocos, 75. 
Julius of Rome and the Council of 

Laodicea, 59-60. 
Jurisdiction of the Episcopate, 45. 


Kavov, list of the Clergy so called. 
Le . 
Karadoyog lepatixéc, 17. 
TOV KAnpikov, 17. 
Karnynrai, 21. 
Karnyotuevu, 38. 
KuykaAidec, 37. 
KAjjpoc, 6, 17. 
Kneelers, 38, 39. 
Kowunrnpra, 36. 
KowvoBirai, 26. 
Kordrat, Koriavtec, 21. 
Kvupraka, 85. 


Laity, place of the, in Church, 37. 

Laodicea, Council of, 63, 64. 

Latrocinium Ephesinum, 73-74. 

Lauras, the, 26. 

Law, universality of Roman, 13. 

Aeiroupyia, 17. 

Leo of Rome sustains Flavian against 
Dioscorus, 74. 

Leo ILI. prohibits Filioqgue in the 
Creed, 69. 

Licinius the Emperor, 58. 

List of the Clergy, 17, 34. 


Macedonians, = Pneumatomachi, 65 
(note). 

Mansionarius, 23. 

Marcellus, Marcellians, 66 (note). 

Marriage, 26. 

Martyries, Maprvpia, 36. 

Maximus the Cynic, 67 (note). 

Meletius of Antioch, 67 (text and 
note). 

Meletius of Lycopolis, 57. 

Metropolitan, 46. 

Minor Clergy, 18-20; their place in 
Church, 37. 

Mitre, the Virgin’s, 31. 

Monasticism, 25-32. 

Monasteries, 26, 27. 

of Clergymen, 29. 


392 INDEX TO THE 


Monks, 25-380. Preefects, the Preetorian, jurisdiction 
Montanists, 66-67 (note). of, 15. 
Mourners, 40. Pretor, his jurisdiction, 14. 
Pretorian Prefectures, the four, 15. 

Ndoc, 37. Presbyters, 19; their place in 
Narthex (Ndp67&), the Interior, 38. Church, 37. 

Exterior, 39. | Priesthood, the, 17-20. 
Navc, 21. Priest-Monks, 29. 
Naira, 21. Privileges of Alexandria, 49. 
Navrodoyot, 21. Ceesarea, 49, 
Nave, 37. Constantinople, 49. 
Nazianzen. See Gregory. Jerusalem, 49. 
Nectarius of Constantinople, 67. Rome, 49. 
Neo-Cxsarea, Council of, 55. IIpodoreva, 14. 
Nestorius, the heretic, 69-73. Procession and Mission, 68. 
Nicza, Council of, 55-61. Proconsul, his jurisdiction, 14. 


Nicholas I. Pope. In his reign | IIpoeot@rec rig éxxdAnoiac, 17. 
Filioque began to be used at| Propheteum, IIpo@yreiov, 36. 


Rome, 69. IIpwpevc, the Bishop so called, 21. 
Notarii, 23. TIpocevatypia, 36. 
Novatians, 58 (note). Spoogépew, mpoogopa, 17, 18. 

Prostrators, 38. 
Oblation, the, 17, 18. Prothesis, [p68ecrc, 37. 
Oikot edxrnpcot, 36. Provinces, their original number 
Oixuvéopoc, 21. and later distributions, 14, 15. 
Oratories, 36. Provincial System of the Empire, 
Ofvypadgot, 23. 13-17. 
of the Church, 

Papacy, 16, 50. 44-47. 
Parabolani, tapaBoAavoi, mapaBoror, | YaAri¢ kavovexog, 21. 

21. TlvAwpéc, 21. 
Tlapapovapioc, 23. : 
Parish, Iapouxia, 42, 44. Quartodecimans, 66 (note). 
Tapbévor ERK ovaoTiKal, 30. Reader, 21 ; his place in Church, 38. — 
Patriarch, Patriarchate, 15, 49. Reccared, King of the Goths, intro- 
Paul of Antioch, 63. duced Filioque, 68. 


Paulianists, 58. 


2 Responsales, 23. 
Their Deaconesses, 24. 


Rhiginus, Metropolitan of Cyprus, 


Penance, itsnature and purposes, 40.) his complaint to the Council of 
Penitents, their classes and places, Ephesus, 72 (note). 

37-Al. Rome, privileges of the See of, 49,74, 
Pillar Monks, 27. Council of, under Martin L., © 
iada, 39. does not contain Filioque, 
Photinians, 64-66 (note). 69. 
®urilopevor, 39. 
Phryges, 67 (note). Sabbatians, 66 (note). 
OvAakec TOV éxKAnoLov, 28. Sabellians, 66 (note). 
byAaF rév ckebwr, 22. Sacrifice, The, 17. 


Tlvoroi, their place in Church, 37. Sacerdotal List, 17, 34. 
lod, 7, 14. Sanctuary, 18. 


INTRODUCTION. 


Sardica, Council of 59-61. 
Sceuophylax, Zxevwr, piAatrov, 22. 
Schism caused by Filioque, 67-69. 
Sedes, See, 36. 

Semi-Arians, 66 (note). 

Senatus Civitatis, 14. 

Service of the Altar, 17. 

Singer, 21; his place in Church, 38. 
Xxevn lepd, 18, 19. 

Tketwv, PvAaF rav, 22. 

Steward of the Church, 21. 

Zroai, 39. 

Strolling-Monks, 27. 

Stylite, 27. 

Subdeacon, 18, 20. 
Subintroducte, 31. 

LuyKAaiovrec, 40. 

Lvveioaxtoc, 32. 

Svvictauevol, 37. 

Synesacte, 31, 32. 

Synod. See Council. 


Tayvypago., 23. 

TéAetov, TO, 38. 

Vertullian, concerning the Virgins 
of the Church, 30. 

Tetradites, 66 (note). 

Theodosius the Younger calls the 
Council of Ephesus, 69. 

Theotocos, 69 (text and note). 

Throne (9pévoc), The Bishop’s, 35, 37. 


393 


Ovoia, 17. 

Ovotaornp.ov, 18, 37. 

Timothy of Alexandria, 67. 

Toiyapyor, Deacons so called, 21. 

Toledo, Third Council of, first gives 
Filioque, 68. 

Tribunal, the Bishop’s, 36. 

Tyre, Council of, 62. 


‘Yrnpéetne, 20. 
'¥ rodiakovoc, 20. 
Yrorinrtovtec, 38. 


Veil, the Virgin’s, 31. 

Vessels, the Holy, 18, 37. 

Vestments, where kept, 37. 

Virginity, the terms, age, ceremo- 
nies, and meaning of its profes- 
sion, 30, 31. 

Virgins of the Church, 24, 25, 30-33. 

Vicars of the Empire, 15. 

Vows of Chastity, 30, 31. 


Wardens of the Church, 23. 
Weepers, 40. 

Widows and Widowhood, 24, 33, 34. 
Women’s Gallery, 358. 


Zeno of Curium, 72. 
Zosimus, Pope, his controversy with 
the African Bishops, 60. 











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